LIBRARY OF CONGRESS. 



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UNITED STATES OF AMERICA. 



TABLE OF CONTENTS. 



Introduction, 
Importance of a Knowledge of 
Phrenology as a Science. 
Classification of Faculties and 

Diagram, 

Amativeness, 

Conjugality, 

Parental Love, 

Friendship, 

Inhabitiveness, 

Continuity, 

Vitativeness, 

Combativeness, 

Executiveness, 

Alimentiveness, 

Acquisitiveness, 

Secretiveness, 

Cautiousness, 

Approbativeness, 

Self-Esteem, 

Firmness, 

Conscientiousness 

Hope, . 

Spirituality, 

Veneration, 

Benevolence, 

Constructiveness, 

Ideality, 

Sublimity, 



Phrenology 
Groups, 



PAGE 
3 

5 
9 
35 
37 
39 
44 
46 
48 
50 
5i 
53 
54 
58 
6o 
63 
64 
67 
68 
70 
72 
75 
76 
78 
80 
82 
83 
85 



VI 



TABLE OF CONTENTS. 





PAGE 


Imitation, ..... 


89 


Mirthfulness, ..... 


9.1 


Time, ...... 


93 


Tune, ...... 


94 


Weight, ...... 


96 


Size, ....... 


98 


Color, . 


98 


Human Nature, ..... 


99 


Language, . 


IOI 


Eventuality, . 


102 


Locality, ...... 


105 


Comparison, . 


106 


Causality, ..... 


107 


Form, ....... 


108 


Individuality, ..... 


109 


Order, ...... 


109 


Calculation, ..... 


no 


Agreeableness, . . . . . 


III 


Growth and Size of the Human Head, 


113 


Relative Size of Groups, .... 


114 


Scale of Measurements, 


115 


Groups of Faculties, .... 


121 


Individual Organs contained in Different Groups, 


122 


The Natural Language of Different Groups, together 




with Their Cultivation and Restraint, . 


124 


Selfish Propensities, .... 


124 


Domestic Propensities, .... 


127 


Observation, ..... 


129 


Forethought, ..... 


131 


Application, ...... 


133 


Display, ...... 


134 


Justice, ...... 


I36 


Emotion, ...... 


138 


Perfectives, ...... 


141 


Reflectives, ..... 


143 



TABLE OF CONTENTS. 



VII 



PAGE 

Combination of Groups, .... 145 

Selfish Sentiments, .... 145 

Moral Sentiments, ..... 146 

Reasoning Faculties, .... 148 

Influence of Groups upon Character, . . 149 

Combination of the Domestic and Selfish Propensities, 152 

Combination of the Propensities with Emotion, . 154 
Combination of the Selfish Propensities, Emotion and 

Observation, . . . . . 156 

Harmonious Blending of Groups, . . 158 

Centres of Groups, ..... 159 

Vitativeness, ..... 160 

Inhabitiveness, ..... 161 

Conscientiousness, .... 164 

Individuality, ..... 165 

Ideality, ...... 166 

Comparison, ...... 168 

Temperaments, ..... 169 

Combination of Temperaments, . . . 172 
Influence of Different Combinations of Temperaments 

upon Character, . . . . 174 

Health, . . . . . . . 180 

Qualifications Required for Different Pursuits in 

Life, ...... 182 



SEYMOUR'S 

KEY TO PHRENOLOGY 



Mathematical Scale for Reading 
Character. 



V 
PROF. WM. SEYMOUR, 

Practical Phrenologist and Psychologist. 



REVISED EDITION. 



/2-^2.yy 



■■' 



PHILADELPHIA, PA 
1893. 



V 



Copyrighted August, 1890. 

Revised 1893. 
Copyrighted February, 1893, 

BY 

Prof. Wm. Seymour. 



WINN 4. HAMMOND 
DETROIT 



INTRODUCTION. 



THE distinguishing feature that characterizes 
man's superiority over every other creature 
in the animal kingdom, is his intellect. And 
if in the vast assemblage of excellencies there is 
one star in the glorious constellation that shines 
brighter than the rest, it is the triumph of the intel- 
lectual faculties and moral sentiments over the 
animal propensities. Whatever has a tendency to 
this end cannot fail to be of importance to humanity. 
Such is the object and tendency of the science of 
phrenology. Its principles reach down to the lowest 
depths of human depravity, ascertain the cause of 
human woe, and offer a remedy for the many evils 
that inflict our race. 

Everything in nature is governed by law, and the 
greatest providence that can bless mankind is a 
knowledge of the laws that govern and control his 
destiny. And nowhere is this knowledge to be 
found save in the science of phrenology. It alone 
portrays the weakness, liabilities and capabilities of 
humanity ; and until we learn the causes of evil we 
cannot rationally offer a remedy. I know that some 
will tell us that the sins of our first parents were the 

3 



INTRODUCTION. 



cause of all our sufferings, etc. But whatever effect 
the sins of our first parents may have had upon the 
race, its consequences must of necessity bear equal 
weight upon all mankind. Hence, unless there be 
some other cause than the mere sins of our first 
parents, all mankind would be very good or very 
bad alike, in proportion to the relation which the 
sins of our first parents bore to the race. But such, 
we find, is not the case, but apart from the saving 
and restraining influence of religious and moral 
teachings, there is a vast variety in the moral con- 
duct of mankind ; it follows, then, that there are 
other causes than that of the sins of our first parents, 
and phrenology determines what these causes are by 
showing wherein we are liable to become victims to 
temptation. And then, from the fact that every- 
thing in nature improves by cultivation or action, 
and deteriorates through neglect, it shows wherein 
we may improve the good and restrain the bad, until 
by education and development we may remove the 
cause, and evil, as a consequence, will be proportion- 
ately banished with the ignorance of the past. 
Trusting that this volume may have its desired 
effect, and that it may aid every other effort in cor- 
recting the morals and improving the conditions of 
mankind is the earnest prayer of the author. 



Importance of a Knowledge of 
Phrenology. 



WE are frequently asked "What is the use 
of phrenology, and wherein would man- 
kind be benefitted by a practical use of 
a knowledge of its principles?" to which we 
answer: Its utility may be partially ascertained 
from a consideration of the diversity of natural 
ability in the same child to acquire knowledge 
when applied to different branches of study, as 
well as in men and women to perform the duties 
of life, 

Thousands of dollars have been lost in 
endeavoring to train and educate children for 
something for which experience has demon- 
strated they were never adapted. As every 
effect must have its cause, there must be a rea- 
son for this diversity. And as all other branches 
of science have been developed by observation 
and study of existing phenomena, so the science 



6 SEYMOUR S KEY TO PHRENOLOGY. 

of phrenology, by practical observation of the 
natural diversity and aptitude of mankind has 
been established. Hence, it may no longer be 
considered as mere speculative philosophy, but 
based upon the same immovable foundation as 
every other branch of science, viz. : the relation 
of cause and effect; by it we are enabled to 
determine why these differences exist, and 
pointing out the weak and strong points in the 
development of the brain as an instrument of 
power, we can determine the liabilities and capa- 
bilities of children, ere through painful experi- 
ence and vast expenditure we buy the lessons 
which phrenology foretells. Thus, its impor- 
tance from a financial standpoint may be readily 
observed. 

As all mankind is, more or less, governed by 
circumstances, a science that determines the 
liabilities to temptation, as well as the power of 
resistence, is of great importance as a preventa- 
tive of crime. Thousands of criminals behind 
the bars in every age, might be saved from 
crime did they but know their own weakness 
before they became victims to temptation. 
Hence, it behooves every parent and guardian, 



SEYMOUR'S KEY TO PHRENOLOGY. 7 

as well as young men and young ladies, to seek 
and obtain the knowledge imparted by phrenol- 
ogy, in order that they may make a practical 
use of tis advantages; for sins of omission are 
no less excusable than sins of commission, and 
to neglect knowledge that has a tendency to 
save from sin, and thereby withhold the power 
to save, is to become chargeable with the 
responsibility of the crime committed; whether 
this knowledge be within the grasp of parents 
who have the care of offspring, or young men 
and young women starting out in life. 



Phrenology as a Science. 
•;• 

IT is not unusual that the phrenologist is met 
with the assertion that phrenology is not a 
recognized science. Among the reasons 
assigned by the opponents of phrenology are: 
First — " That the medical fraternity deny it 
upon the ground of anatomy." Second — " That 
no two of its professors delineate characters 
exactly alike." Third — " That you cannot deter- 
mine the greatness of a man by the size of his 
head." Fourth — " That there are no such 
bumps on a man's head as phrenologists de- 
scribe." 

Before attempting to explain away the above 
objections which are often raised against the 
science of phrenology by those who have never 
given the subject a candid investigation, and by 
some who have never given it even a passing- 
thought, allow me to say that the science of 
phrenology is not one that can be understood 
in all its higher departments and profounder 



io Seymour's key to phrenology. 

depths by anyone who is content to simply get 
possession of its phrenological terms, and the 
allotted location of what may be termed the 
phrenological organs. It is a science which 
requires as much depth of thought, and ardent, 
protracted study, as that of astronomy, geology, 
chemistry or any other branch of science known 
to the mind of man, and is as firmly established 
upon the immutability of nature's laws. 

The truths of the science of phrenology have 
been arrived at by practical observation and 
comparison of the shape of skulls and the devel- 
opment of structure and quality of nerve fibre 
in the brain, together with the combination and 
influence of temperaments upon the dispositions 
of mind in those similarly organized. The early 
students of this science have undoubtedly made 
some mistakes in their conclusions as to the 
cause of the phenomena which they observed 
(as has been the case with all founders of 
science), but the general principles which were 
established by Gall, Spurzheim, Coomb, the 
Fowlers and others remain unshaken by all the 
attacks of the would-be wise or pretended scien- 
tists, who, through fear of their own pet theories 



SEYMOURS KEY TO PHRENOLOGY. II 

have attempted its overthrow. And, notwith- 
standing the fact that there are many pretended 
phrenologists in the field attempting to make a 
living by their wits, regardless of its true meVits 
or the disrepute into which they ofttimes drag 
the science, we think it not only bids fair to 
stand side by side with other sciences of the 
age, but is destined to become the leading 
branch in future progression. No other branch 
of science bears equal importance to the welfare 
of mankind as phrenology. Its principles reach 
down to the lowest depths of human depravity, 
rise higher than the sublimest heights to which 
the imaginations of man have ever soared, 
extend as broad as the universe and are as vast 
as eternity itself. Its office is not only to detect 
the errors of thinking, but also to direct into 
the proper track of reasoning the most devious 
minds of men, by pointing out the defects of its 
instrumentality in the diversity of parts. 

In coming more fully to the subject of phre- 
nology being a science and to show that the 
objections raised against it are but the result of 
a want of investigation or for fear of its truths 
upsetting the popular notions of the age, I might 



12 SEYMOUR'S KEY TO PHRENOLOGY. 

remark in answer to the first opposition that 
there is not one single claim accepted by any 
proficient phrenologist to-day which comes in 
conflict with the science of anatomy. I know 
that the supposition of the masses concerning 
phrenology is that the brain adheres so closely 
to the skull, that the depressions which we 
sometimes find on the skull are due to certain 
corresponding depressions in the brain on the 
inside; but such notions are not the claims of 
phrenologists. And as a student of anatomy, 
I am satisfied that such a claim for phrenology 
will not bear the test of scientific investigation. 
The relation which the science of phrenology 
bears to the anatomy of the brain, lies in the 
fact that certain portions of the brain are alloted 
to special functions of mind and that in propor- 
tion to the amount and quality of brain in certain 
locations in the skull will be the measure of 
mental ability upon any particular subject that 
calls into action that particular part ofthe brain. 
The elevations and depressions on the skull are 
brought about by the electric force or action of 
the mind upon the brain on the one side and 
against the skull on the other, as the force of 



SEYMOUR'S KEY TO PHRENOLOGY. 1 3 

steam acts upon the water and against the plate 
of the boiler in which it is generated. Hence, 
although the anatomy of the brain may not 
always determine a corresponding elevation or 
depression with that of the skull, the depth and 
number of convolutions in the brain always 
determine that there has been a corresponding 
force brought to bear that has deepened the 
convolutions in the brain, and projected the 
outer surface of the skull by a pressure on the 
inside. Thus, although the brain does not touch 
the skull (as students in anatomy often declare), 
it does not detract one iota from the truths of 
phrenology which claims that the manifestations 
of intelligence can be determined by the loca- 
tion of brain in certain parts of the skull. 

That the shape of the skull determines not 
only the location of the brain, but the measure 
of intelligence, on general principles, may be 
observed by even the casual observer as he 
compares the head of an idiot with that of an in- 
telligent person. To the student of physiognom- 
ical signs, these general outlines may be more 
technically observed, and upon this principle the 
science of phrenology has been established. 



14 SEYMOUR S KEY TO PHRENOLOGY. 

Dr. Gall, a celebrated physician and anatomist, 
who is credited as being one of the founders of 
phrenology, commenced his investigations and 
the collection of facts in the principles of this 
science, by first observing the uniform connec- 
tion between the memory and expression of 
words and the prominence of the eyes. From 
this he was led to look for other signs of intel- 
lect in other portions of the head, and when he 
found different persons who were noted for any 
particular trait of character he took casts of 
their heads, and comparing these casts he found 
a corresponding development in certain parts of 
the skull. Hence to this particular part of the 
skull he attributed the organ or faculty of mind 
which led to such results or disposition of char- 
acter. And from the fact that there was a 
correspondence between the development of 
the skull in different parts and the dispositions 
and natural abilities of those who possessed it, 
it was natural at first to conclude that the brain 
projected the skull by close adherence; hence 
the theory has arisen from logical, if not 
scientific conclusions, and this objection should 
be no more brought forth against the science of 



SEYMOURS KEY TO PHRENOLOGY. 1 5 

phrenology to-day than the theory ~of our fore- 
fathers, who contended that the world is flat, 
should be brought forth against the science of 
astronomy. There are a great many flats who 
believe this yet, notwithstanding the fact that 
the advancement of the science of astronomy 
has proven the world to be round and that 
everything is held by a subtle force we call 
" attraction." 

But, although false systems of philosophy 
concerning every branch of science are con- 
stantly melting before the fires of a scientific 
investigation and losing their hold upon the 
thoughtful mind, the gems of truth that have 
been made brighter by the flames, and every fact 
which has been gathered through the ages 
shines forth like a brilliant star to illuminate 
our pathway and lead us on to broader^fields of 
usefulness and knowledge. This is true of 
phrenology, as it is of every other science, and, 
although the theories of the first promulgators 
of phrenolgy have been somewhat erroneous, 
the facts which have been gathered claim 
adherence by every thoughtful mind, and the 
more closely we investigate its principles the 



l6 SEYMOUR'S KEY TO PHRENOLOGY. 

more fully shall we comprehend its truths and 
appreciate its importance. It is a fact which 
every student of nature may observe, that a 
person wide between the ears, high on the back 
part of the top head, with the back head 
rounded out like the end of a cocoanut, has a 
great deal of executive ability, but although 
this is true it does not always determine that 
his executive ability is regulated by a good 
degree of judgment. Ofttimes his zeal and 
energy become a curse rather than a blessing, 
both to himself and those around him. Hence, 
it is necessary that we learn something more 
about the development of the brain than merely 
the fact that executiveness and energy of char- 
acter depend upon the development of those 
parts of the head which we have described. 

If we would know the reason why of things, 
we may learn that judgment, reason and percep- 
ception are to be determined by the develop- 
ment of the head in front of the ears, as seen in 
figure i, given in cut on next page, and that 
where the head recedes back from the fore- 
head, as in figure 5, there is a lack of judgment. 
The degrees of intelligence may be determined 



SEYMOUR S KEY TO PHRENOLOGY. 



#1 



^ 



GRADES OF INTELLECT. 



by the proportionate developments between 
these two extremes (figures 2, 3 and 4.) As 
we have said before, these outlines of phren- 
ology are readily to be observed by every 
thoughtful mind, and from the fact that force of 
character, reason and judgment each requires a 
plurality of faculties to serve their purpose, it 
follows that the seat of reason, judgment or 
force of character as a whole must contain 
every variety of sentiment and consequently an 
equal variety of instrumentality through which 
these sentiments are manifested, and in propor- 
tion to the deficiency or development of certain 
parts of these groups of faculties which go to 



1 8 SEYMOUR'S KEY TO PHRENOLOGY. 

make up judgment, reason, etc., will be the 
strength or weakness of the individual char- 
acter as a whole. A man of reason may have 
a great deal of causality, so that he can reason 
from cause to effect and logically infer the merits 
or demerits of almost an}^ and every subject, but 
if Eventuality be deficient he will be at a loss to 
remember the facts and incidents; hence, a 
great deal that may be valuable to him in 
history bearing upon the same subject will be 
lost, and consequently his argumentative 
powers will be somewhat limited for want of 
data. If Ideality be deficient then there will be 
a lack of originality. If Comparison be small 
then there will be a deficiency to compare 
similarities and dis-similarities. So, too, with 
the Perceptives. If Individuality be small a 
person will fail to recognize the little things, 
whether they be in business, mechanics, litera- 
ture or science. If Form be small there will 
be a forgetfulness of figure or contour. If 
Size be small there will be but little percep 
tion of the relative size or magnitude of 
objects. If Color be small there will be but 
little perception or appreciation of the finer 



SEYMOUR'S KEY TO PHRENOLOGY. 19 

shades or harmonious blendings of color; such 
persons will care but little for the beauties 
of nature or art; the blushing rose and the 
snowy lily, the violet and the sunflower will 
receive the same appreciation except that 
the magnitude of the latter may call forth 
an extra amount of admiration. And what is 
true of judgment, reason and perception is also 
true of the Executives. An individual may have 
a great deal of Combativeness and thus be ever 
ready to resent an insult or to oppose a 
principle, but if Executiveness be small there 
will be a shrinking back when the resentment 
is met. If Secretiveness be small there will be 
a lack of proper reserve. If Acquisitiveness be 
small there will be a liability to waste, etc. 

Thus, too, with all the various faculties in the 
different groups, and in proportion to the diver- 
sity of disposition in different individuals there 
is a corresponding diversity in the contour of 
the skull, and without having to give the reason 
why these developments or the lack of them 
occur, the fact that there is a uniform corre- 
spondence between the shape of the skull and 
the disposition of the mind proves that a system 



20 SEYMOURS KEY TO PHRENOLOGY. 

stating these comparisons and calculating 
results bearing upon them is a science. And, 
from its relation to the happiness and misery of 
mankind, must be considered one of vast 
importance. 

If phrenology is true (and as a science it 
cannot fail to be so) to ignore its principles or 
to neglect its precepts is to render ourselves 
guilty of sin. For, if the principles incul- 
cated and the precepts given in the science of 
phrenology were fully understood and univer- 
sally acted upon, parents would better under- 
stand the natural tendencies and dispositions of 
their children, and, by placing them in early life 
in their proper sphere of usefulness, as well as 
cultivating their weak points and restraining 
those that are too strongly developed, they 
would secure the welfare of their children and 
their own peace of mind. But where such 
results are to be accomplished it is not enough 
that either the father or mother alone should 
become interested in the science and endeavor 
to carry out its principles, but there must be a 
concentration of effort between husband and 
wife; each should endeavor to instill upon the 



SEYMOURS KEY TO PHRENOLOGY. 21 

minds of their children the importance of a 
knowledge of themselves and the fact that by 
application they can develop their weak points 
and restrain the strong, until temptations lose 
their power and every thought of the head, 
every desire of the heart, every act of their 
their lives become tempered with righteous- 
ness, truth and justice. 

Now, let us consider the next objection raised 
by the opponents of phrenology — " That no 
two of its professors delineate character exactly 
alike.'" Here, too, the student of nature may 
readily observe the ignorance of its opponents 
as to the principles of phrenology. True, that 
if size only is the measure of power and the 
shape of the skull absolutely determines char- 
acter, based upon these materialistic principles, 
all who claim to possess a knowledge of phren- 
ology sufficient to be professors of the science 
in their delineations of character should come 
to the same conclusion. And were there 
nothing more to be considered by the student 
of phrenology than the general contour of the 
brain or skull, I have no doubt but there 
would be absolute uniformity between all com- 



22 SEYMOUR S KEY TO PHRENOLOGY. 

petent exponents of the science. But when we 
take into consideration the fact that the science 
of phrenology is of necessity one of the most 
complicated studies that can occupy the mind 
or engage the attention of mankind, and the 
limited means and time employed by many who 
pretend to have made a sufficient study of its 
principles to become practitioners, I do not 
wonder that there should be a very wide dis- 
agreement between many of the (so-called) 
professors and that the science should be 
brought into great disrepute because of their 
inefficiency in determining character correctly.* 
Not that I would do or say anything to dampen 
the zeal or ardor of those who take an interest 
in the science, or to prevent them from putting 
into practice the knowledge which they may 
have acquired through their studies. But we 
should not forget the fact that there are degrees 
of skill among workmen in every other branch 
of science, mechanics or arts; then why not 
among those who claim to be phrenologists? 

I go to the country and visit two neighboring 
farms. There is a great diversity in the methods 
of the two farmers. One seems to be a skillful 



SEYMOURS KEY TO PHRENOLOGY. 23 

man, understanding the nature of the soil and 
its adaptation to the seed sown, as well as the 
seasons for planting and the position of the land 
requisite in order to get the warmth of the sun 
for special production; the other plows and 
harrows the soil, scatters the seed and, to a 
casual observer, there is no difference in their 
methods. Both claim to be farmers, yet their 
methods of farming widely differ, as also do the 
results. Yet no sensible man observing these 
facts would for one moment take the position of 
denying the truth that there is a science in 
farming. And so strong is the confidence 
which mankind possesses in this science that 
every means that can be provided for its pro- 
motion is secured and great inducements are 
offered by nations and peoples to individuals 
who can provide better facilities for putting it 
into practical use. Now what is true of farming 
is relatively true of every other branch of 
science, and none the less so of phrenology. 

There are scores of individuals who look upon 
the science of phrenology, with the superficial 
eye of the man who looks upon the science of 
farming as consisting merely in ploughing and 



24 SEYMOUR'S KEY TO PHRENOLOGY. 

harrowing the soil, then sowing the seed and 
waiting for the harvest. Many think that all they 
have to do to become phrenologists is simply 
to learn the location of the faculties and the size 
of the head, and they go forth into the field 
like the unskilled farmer, to meet with disap- 
pointment and disastrous results. It is not 
enough that the practical phrenologist should 
know the location of the faculties and the size 
of the brain in order to determine character 
correctly, but, like the skilfull farmer who 
studies the nature of the soil, and its adaptation 
to the seed sown, the true phrenologist must 
understand the nature of the faculties and their 
adaptation to various vocations in life, from the 
relation which every organ in the brain sustains 
to others which are called into action with it. 

If we take up the various faculties in the 
brain as they are called into action through the 
various circumstances in life, we may readily 
see why there may be vast discrepancies 
between different delineators of character. 
Take the organ of Amattveness, its definition 
is simply " love between the sexes." Yet, its 
influence upon character differs widely in 



SEYMOUR'S KEY TO PHRENOLOGY. 25 

different individuals. Governed by the Selfish 
Propensities, a strong development of Amative- 
ness is liable to lead to sensual desires and 
licentious conduct. Governed by the Moral 
Sentiments, a large development of Amativeness 
lends tenderness and sympathy to the nature of 
its possessor. Combining with a good degree 
of Firmness, Combativeness and Conscientious- 
ness, large amativeness not only renders persons 
affectionate and kind towards the opposite sex, 
but it also imparts to their natures a spirit of 
defence for the rights of those upon whom the 
affections may be placed. Whereas, in those 
whose Amativeness is large, and their Selfish 
Propensities are stronger than their moral senti- 
ments or reason, there will be such a degree of 
selfishness in their nature that they will not only 
lack integrity, tenderness and sympathy, but 
will sometimes stoop to crime in order to gratify 
their lustful passions. Controlled by the Domes- 
tic Propensities in general, a good degree of 
Amativeness makes a person a tender husband 
or wife, a loving father and a friendly neighbor. 
Controlled by large Conjugality, with small 
Friendship, it renders a person jealous for the 



26 SEYMOUR'S KEY TO PHRENOLOGY. 

object of their affections. Controlled by large 
Parental Love and smaller Conjugality, its in- 
fluence is manifested by more indulgence and 
fondness for offspring than for husband or wife. 
When Conjugality is large, and Parental Love 
is comparatively small, large Amativeness will 
render persons careless and indifferent to the 
welfare of their children while they will do and 
sacrifice almost anything for the welfare of 
husband, wife or lover. It is with such organi- 
zations that we find the mother or father can 
leave their children and elope with an individual 
whose nature corresponds with their own on 
the animal plane. 

Thus, we see how the same degree of Ama- 
tiveness differs in different individuals. And 
with a mere understanding of what the term 
means, its influence upon character, and the 
relative size of the organ in the head, without 
its modifications, persons may easily come to 
different conclusions of character. As we have 
said before, these modifications are not to be 
gathered up from a mere bird's-eye view of the 
science ; but to be understood, the student of 
phrenology must give the subject a great deal 



SEYMOUR'S KEY TO PHRENOLOGY. 2J 

of thought and investigation. But to the care- 
ful student, time and experience will unfold the 
truths herein shown forth, and the practical 
delineators of character, who have devoted years 
of study to the subject, by the knowledge they 
have gained, can portray the capabilities and 
liabilities of those whom they examine so accur- 
ately, that if acted upon, it may save them from 
falling victims to temptations as well as help 
them to succeed in life. And if there should be 
a discrepancy between some of the pretended 
delineators, it is due to the want of knowledge 
and not to the lack of science. 

Turning from the organ of Amativeness in 
the Domestic Group to that of Conscientiousness 
which may be termed our sense of justice, we 
may again perceive wherein there may be a 
discrepancy between different delineators. The 
legitimate function of Conscientiousness is a 
sense of justice, a desire for the right, a love of 
truth. Combining with a good development of 
the Emotional faculties, and only moderate or 
small Domestic Propensities, it is liable to 
render a person very religious, and to impart to 
the individual a desire to become a missionary. 



28 SEYMOUR'S KEY TO PHRENOLOGY. 

With a small development of the back part of 
the Emotional, but with large Benevolence and 
Human Nature combining with a good develop- 
ment of the Domestic Propensities, a person is 
likely to be skeptical in religious matters, yet 
will be careful for the truth, a true citizen and 
a great philantrophist. Persons with large Con- 
scientiousness and large Acquisitiveness, com- 
bining with large Benevolence, Human Nature 
and Approbation, and smaller Domestic Propen- 
sities, will be very close in making bargains, 
buy cheap, and sell at the highest price, and if 
by any means a fortune can be obtained, instead 
of leaving it to their immediate family, wUJ be 
likely to donate their gifts to some charitable 
institution that has a wider influence than that 
of the domestic circle. If Display and the Emo- 
tional are large, they will be likely to give 
liberally to religious causes, yet will grind the 
poor, procure the cheapest labor, monopolize 
the avenues of commerce, and in all the practical 
relations of life, render themselves thoroughly 
unjust to their fellowmen. Yet in all these 
things they are acting from the impulse of a 
consciousness of right. Others with large Con- 



SEYMOUR S KEY TO PHRENOLOGY. 29 

scientiousness and Acquisitiveness, or in other 
words a good development of the Selfish and 
Domestic faculties with smaller Display and the 
Emotional will be found to be very close in their 
business relations, caring but little for charitable 
institutions, or for the cause of Christ, yet are 
very generous in their homes and among their 
friends, delight to entertain company, and out- 
side of their business relations are ever ready 
to take an interest in the social improvements 
of the community in which they may reside. 

That these diversities of character exist in 
different individuals, no intelligent observer 
will deny, and without a knowledge of the 
science of phrenology there can be no definite 
understanding of the reasons why. And, from 
the influence which the combination of faculties 
bears upon character, the reader can readily see 
that to determine character correctly, a great 
deal of study and care is required on the part 
of delineators, in order to avoid discrepancies, 
although they may come to the same conclusion 
as to the size of the organs. But, again we 
say, although there may be diversities in the 
determination of character, it no more disproves 



3<3 SEYMOUR'S KEY TO PHRENOLOGY. 

the truth of phrenology as a science, than the 
diversities which exist among physicians dis- 
proves the science of chemistry or physiology. 
Neither disprove the science, but rather demon- 
strate the lack of knowledge in its professors. 

But we think sufficient has been said under 
this head to prove that the objection is hardly 
a fair one, and that it bears no more weight 
against phrenology as a science, than it does 
against any other science that has been estab- 
lished. 

The next objection raised against phrenology 
as a science is, " That you can't determine the 
natural ability of a man by the size of the 
head." 

No one understanding the claims of phrenol- 
ogy to-day, attempts to determine the natural 
abilities of the individual by simply ascertaining 
the measure of the skull. The claims of phre- 
nology are, as in everything else, " that size is 
the* measure of power, only when other things 
are equal." Hence, the density and quality of 
nerve fibre must be considered, as well as the 
size of the brain and the location of the faculties, 
or there will be serious mistakes made by those 



SEYMOUR'S KEY TO PHRENOLOGY. 3 1 

who would make a pretention to delineate 
character. 

This is a fact which must be observed in all 
the mechanical operations of mankind, and is 
universally demonstrated in the laws of nature. 

The density and quality of wood, stone, iron, 
and steel must be observed by every skillful 
mechanic, in building bridges, erecting edifices, 
or constructing machinery, and upon the qual- 
ity of the material, more than upon its size will 
depend the strength of that which has been 
established. This is true of the instrument of 
mind as it is in all other forms of matter. 
Hence, two persons, each having a head meas- 
uring twenty-two inches in circumference, one 
being of the mental temperament with a fine, 
sensitive nature, small bones and delicately 
organized, the other being of the motive tem- 
perament, with strong bones and dense muscles, 
the person possessing the motive temperament 
will be less susceptible to impression, and will 
be likely to have less and more obtuse brains, 
because of the thickness of the skull partici- 
pating in the general make-up of the physical 
frame. Hence there will be a vast difference 



32 SEYMOUR'S KEY TO PHRENOLOGY. 

in the intellectual development and natural 
abilities of the two individuals, although their 
heads may measure the same on the surface. 

The true student of phrenology takes these 
things into consideration and is not governed 
by size alone. Hence, the objection, "You 
cannot determine the natural abilities of an 
indivual by the size of the head," does not 
interfere with the truth of phrenology as a 
science, because it is a fact which phrenology 
claims, that ofttimes there is more intelligence 
in the small heads than in the large ones. But, 
this is to be determined by an understanding of 
the Temperaments and Organic Quality. 

Another objection is, "There are no such 
bumps on the head as phrenologists describe." 
Here we would remark that bumpology has 
had its day, and no competent phrenologist is 
now looking for bumps. In delineating char- 
acter, the phrenologist is governed by the 
distance from the centre to the circumference. 
If you will draw a line through the head from 
the centre of one ear to the other, half way 
through the head, you will reach the front part 
of what is termed the Medulla-Oblongata, which 



SEYMOUR'S KEY TO PHRENOLOGY. 33 




LENGTH OF NERVE FIBRE. 

A — Madulla-Oblongata. C — Cerebellum. B— Spinal Cord. 

we regard as a centre or starting point to deter- 
mine the size of the organs. By the distance 
from the Medulla-Oblongata to the surface 
of any part of the skull, will determine the size 
of the faculties said to be located underneath, 
and though there may or may not be bumps, 
the size of the faculties may thus be equally 
determined. 



Classification of Faculties and 
Groups. 



HERE we give the classification of the 
individual organs as they have been 
mapped out by phrenologists of the 
old school, after which we will give our present 
system in groups, by which we think the 
student of phrenology can more readily com- 
prehend its truths and make a practical use 
of its teachings. That the great variety of 
sentiment which the phrenologist determines 
do exist in the mind is beyond question, for as 
the harmony and the variety of sound upon a 
piano or any other stringed instrument is depend- 
ent upon the number, size and length of the 
strings set in motion, so, too, the harmony, 
variety and expression of sentiments in the 
mind depends upon the number as well as the 
length and density of nerve fibre in the brain 
set in motion, so that undoubtedly there is an 
equal variety (if not more) of faculties in the 

35 



36 SEYMOUR'S KEY TO PHRENOLOGY. 

brain than any phrenologist has ever yet 
described; yet we think the measure and influ- 
ence of the individual faculties as taught by the 
old school is so technical that it is like attempt- 
ing to teach astronomy before the child has 
comprehended the first rudiments of arith- 
metic. As every individual organ in the brain 
is largely influenced by its nearest neighbor, we 
think the grouping of these faculties and the 
generalization of their influence upon character 
will render the subject far more comprehensive 
to all who would study its principles. 

But before we begin to generalize the 
faculties into groups we will first give the 
location, influence, cultivation and restraint of 
the individual faculties as taught by the old 
system, all of which will be important to know 
in mastering the science. 



\vTM|I57 




37 




INDIVIDUAL FACULTIES. 



38 



Influence, Location, Cultivation 
and Restraint 

of the 

Individual Faculties in the Brain. 



AMATIVENESS. 

ITS INFLUENCE UPON CHARACTER. 

The function or use of Amativeness is to 
impart a regard for the opposite sex — repro- 
ductive love, a desire to love and be loved. It 
is the masculine in man and the feminine in 
woman. When properly controlled it imparts 
a tenderness of affection — softness and gallantry 
to the nature of man and a confiding trust on 
the part of woman. L. N. Fowler, of London, 
England, has described this organ as having 
two divisions. He says: "The centre (or part 
farthest from the ear) adapts mankind to the 
continuance of the race; the outside, toward 
the ear, gives a desire to exchange thoughts 

39 



40 SEYMOUR'S KEY TO PHRENOLOGY. 

and feelings with the opposite sex, without 
reference to marriage; a desire to caress, kiss 
and fondle." 




AMATIVENESS. 



Dr. Spurzheim, when speaking of Amative- 
ness, has remarked: u Its influence in society is 



SEYMOUR'S KEY TO PHRENOLOGY. 41 

immense. It may excite various feelings, such as 
Combativeness, Adhesiveness and Destructive- 
ness; inspire timid persons with great moral 
courage, and at other times and under different 
circumstances mitigates our nature, and 
increases the mutual regard of the sexes toward 
each other." 

The organ greatly increases in size and 
becomes active at the age of puberty. In 
males it nearly doubles its size between the 
ages of ten and twenty, producing a radical 
change in their dispositions, feeling and emo- 
tions toward the fairer sex. There is also a 
corresponding change in the dispositions, senti- 
ments and feelings of females; hence, they 
begin to reciprocate their affections, and there 
is a tenderness in their natures toward each 
other that is not felt before this organ becomes 
active. 

Location. — The organ of Amativeness is 
situated in the Cerebellum, in the base of the 
back head. To find the organ, place your 
fingers down over the back part of the head 
in the centre, until you reach a small bony pro- 
jection called the Occipital-Process, then across 



42 SEYMOURS KEY TO PHRENOLOGY. 

from this point toward the centre of the ear, 
you will find another bony projection called the 
Mastoid Process, between these two projections 
and a little below you will reach the organ 
of Amativeness. (See 1 diagram, page 37.) 

When the organ of Amativeness is large the 
neck at those parts between the ears is thick 
and there is a fullness or round expansion to 
the nape of the neck. 

Excess. — Where this organ is large (espe- 
cially on the inside), if ungoverned by reason 
and the moral sentiments, it leads to abuse, 
either to self-pollution or licentious conduct with 
the opposite sex. Hence, in determining char- 
acter we should not only consider the size of 
this organ, but also the modifying influences 
which might be brought to bear upon [it, from 
the relative size of conscientiousness (a love of 
right), veneration (a respect for others), appro- 
bation (a regard for public sentiment), casuality 
and comparison (to consider the consequence 
and conduct), firmness (which adds strength to 
character). These are the modifying influences 
and should be brought to bear upon amative- 
ness to restrain its action. 



SEYMOUR S KEY TO PHRENOLOGY. 43 

Deficiency. — Where there is a deficiency of 
Amativeness there is usually a coldness in the 
nature of the individual, especially regarding 
the opposite sex. Persons of this character are 
apt to become old bachelors or old maids. 

Cultivation. — To cultivate Amativeness we 
should seek the society of the opposite sex, 
exchange sentiments and sympathies, be as 
agreeable as possible to those with whom you 
may be brought in contact, and try as far as 
possible to appreciate their good qualities, as 
well as their personal development. 

Physiognomical Signs. — Not only is there a 
fullness at the base of the brain and a round- 
ness at the nape of the neck, but the breadth and 
fullness of the lips, the roundness of the nostrils 
are also unfailing signs of large Amativeness, as 
indicated in the nostrils of the bull. The promi- 
nent projecting chin, also the dimpled chin, are 
indications that the part of Amativeness is 
large which pertains to kissing, caressing and 
exchanging sympathies with the opposite sex, 
whilst the redness of the lips and the roundness 
of the nostrils indicate the desire for pro- 
creation. 



44 



SEYMOUR S KEY TO PHRENOLOGY. 



CONJUGALITY. 



The function of Conjugality is to concentrate 
your affections faithfully upon one person; to 
unite in the bonds of matrimony, and to remain 

faithful as long as life 

shall last. 

Location . — Conjugal- 
ity is located just above 
Amativeness, between 
the lower part of Com- 
bativeness and Philopro- 
genitiveness, and below 
Friendship. (Letter A, 
diagram, page 37.) 
Persons in whom this 
organ is large and Amativeness small manifest 
a desire for the unity of mankind, and are often 
found to be the leaders in organizing societies. 
Such we often find among the " Woman's 
Christian Temperance Union," " The Knights 
of Labor," and other organizations set on foot 
for the promotion of social intercourse or fra- 
ternal bonds. The upper part of this propensity 
is said to be " that part which desires the union 




SEYMOUR'S KEY TO PHRENOLOGY. 45 

of society," and from its close proximity to 
Friendship we may rationally accept this posi- 
tion, whilst the lower part of this organ (next 
to Amativeness) imparts a desire to loYe one 
only, and often, when large, leads to jealous} 7 . 

Excess, — Persons in whom the organ of Con- 
jugality is very large, especially the lower part 
of this organ, if ungoverned by reason, is likely 
to become so wrapped up in one person that, 
should death or any other force of circum- 
stances call the object of their affections from 
their embrace, either before or after marriage, 
they are apt to become desponding, and it 
seems to be a great effort to place their affec- 
tions upon the second person. 

Restrain. — To restrain this propensity, we 
should try to behold and appreciate the excel- 
lencies of others, mingle among society and try 
to find a suitable companion on whom to bestow 
the affections, remembering that all the good 
qualities of manhood or womanhood are never 
found in one person, and if we look aright we 
may often find, if not the same, other qualifica- 
tions which are equal to those we find in the 
object of our first love. 



46 Seymour's key to phrenology. 

Deficiency, — Persons in whom the organ of 
Conjugality is deficient, are likely to be averse 
to marriage, and if Amativeness be large, are 
often attracted by new faces; very promiscuous 
in their desires with the opposite sex, and are 
apt to live a licentious life. 

Cultivation. — To cultivate this propensity, 
we should strive to concentrate our affections 
upon one person, and looking for the good we 
may find in the object of our affections, try to 
persuade ourselves that we have made the best 
choice possible, and although there may be 
some things in the nature of the wife or hus- 
band that is not altogether congenial, we might 
find many more in someone else. 



PARENTAL LOVE. 

The function of Parental Love, or what is 
termed Philoprogenitiveness, is to attract and 
call forth our sympathy toward the young — a 
regard for pets, — especially our own children, 
as well as that faculty which leads those who 
have it large, to take the side of the weak and 
helpless. 



SEYMOUR'S KEY TO PHRENOLOGY. 47 

Location. — The organ of Parental Love, or 
Philoprogenitiveness, is situated just above the 
Occipital Process, right back of Conjugality, 
near the centre of the back-head, and below In- 
habitivenes. 

The lower portion of this organ is said to be 
that which gives a desire for animal pets, 
whilst the upper portion pertains to the love 
of children. 

Excess. — Persons in whom the organ of 
Parental Love is very large are apt to be over- 
indulgent with children, apt to be blind to their 
imperfections, and to withhold the proper dis- 
cipline requisite for the welfare of the little 
ones they love so dearly. 

Restrain. — To restrain this propensity we 
should make comparisons between our own 
children and those of others, and allow our 
reason to guide us in our chastisements rather 
than our feelings. 

Deficiency. — Where there is a deficiency of 
Parental Love persons seem to care but little 
for the society of the young, and ofttimes 
regard children as a nuisance, neglecting their 



48 SEYMOUR'S KEY TO PHRENOLOGY. 

own children, if they have any, and usually 
lack sympathy toward the helpless and down- 
trodden of humanity in general. 

Cultivation. — To cultivate the organ of 
Parental Love we should court the society of 
the young, play with our children, try to become 
interested in their innocent amusements, and 
take pleasure in helping those who need our 
assistance. 



FRIENDSHIP. 



The function of Friendship is* to dispose per- 
sons to cling to each other, to become friendly 
and sociable as neighbors, and to establish con- 
fidence in one another. 

Location. — Friendship is situated just above 
Conjugality, and bounded on the outside 
toward the ear, by Combativeness ; on the 
inside, toward the back of the head, by Con- 
tinuity, Inhabitiveness and the upper portion of 
Parental Love. The upper portion of Friend- 
ship is bounded by Cautiousness and Appro- 
bation. 



SEYMOURS KEY TO PHRENOLOGY. 



49 




FRIENDSHIP, LARGE. 



Cultivation. — To cultivate Friendship we 
should seek society, and try to discreetly con- 
fide in one another. 



Restrain. — To restrain this propensity is 
seldom necessary, except to use discretion as to 
whom we place confidence in. 



50 SEYMOUR S KEY TO PHRENOLOGY. 

INHABITIVENESS. 

The natural language of Inhabitiveness is a 
love of home and country, a desire for the 
comforts of domestic life. Those in whom the 

organ of Inhabitiveness is 
large, become strongly 
attached to any one place 
where they may reside 
for a long time, and leave 
the place of long abode 
with great reluctance. If 
Human Nature, and the 
^ Reasoning Faculties are 
large, they become very 

INHABITIVENESS, LARGE. . ... 

patriotic. . 
Restrain. — To restrain the organ of Inhabit- 
iveness we should read books of travel, study 
history, travel and see new places, all of which 
will have a tendency to wean us from home 
and create a desire for a knowledge of the 
world in general. 

Cultivation. — To cultivate Inhabitiveness 
we should try to make home pleasant and 
attractive, and surround ourselves with the com- 




SEYMOUR'S KEY TO PHRENOLOGY. 5 1 

forts of domestic life. Those who have great 
artistic taste should adorn the walls of their 
home with the finest pictures and representa- 
tions of nature and art that means can provide. 
Those who are fond of pleasure, should 
introduce into their homes some innocent 
amusements. Those who are fond of literature 
and science, should try and provide a nice 
library, and, if circumstances permit, everything 
that will add to the interest of ourselves and 
friends, should be provided to make home 
attractive and pleasant. 



CONTINUITY. 



The natural function of Continuity is to con- 
centrate our thoughts and energies upon one 
thing at a time, and to pursue a certain course 
until we have accomplished our purposes or 
completed the duties we may have to perform. 

Location. — The organ of Continuity is situ- 
ated in the centre of the back of the head, next 
above Inhabitiveness, and below Self Esteem, 
and, when large, gives a fullness to the back 



52 SEYMOURS KEY TO PHRENOLOGY. 

head, rendering it in shape somewhat like 
the end of a cocoanut. When small, it is 
marked by a depression which is in shape 
somewhat like an egg that has been flattened 
to stand on its end. 




continuity. (Adeline Patti.) 



Excess. — When the organ of Continuity is 
very large persons are apt to be tedious and 
long-winded on all subjects, to tell long stories 



SEYMOUR'S KEY TO PHRENOLOGY. 53 

and to become absent-minded, taking little or no 
notice of what is going on around them, often 
passing their most intimate friends on the street 
without noticing them, and are usually more 
theoretical than practical. 

Deficiency. — Where there is a deficiency of 
Continuity there is little stability of character 
or steadiness of purpose. Persons in whom the 
organ of Continuity is small are naturally fond 
of variety, commence many things that they 
never finish, and seldom make any great 
success in their undertakings for want of con- 
tinued application. 

Cultivation. — To cultivate Continuity we 
should persevere to the end in all our under- 
takings, stick to one thing at a time and try 
to make the best of our surroundings. To 
restrain this organ we should seek employment 
that has in it a great deal of variety. 



VITATIVENESS. 



The natural function of this organ is love of 
life for life's sake, a dread of death, a disposi- 
tion to shrink from and avoid danger. 



54 SEYMOUR S KEY TO PHRENOLOGY. 

Location, — Vitativeness is situated just 
behind the ear, below Combativeness and 
Executiveness, and in front of Amativeness. 

Cultivation. — To cultivate Vitativeness we 
should exercise the organ of Hope, try to look 
on the bright side of things, take an interest in 
the general affairs of life, and mix as much as 
possible with jovial company. 

Restrain. — To restrain this propensity we 
should cultivate faith in the future, try to feel it 
is as natural to die as it is to be born and that 
if we obey the laws of Nature (whatever the 
future may be) death is either the doorway to 
a higher life or an unconscious sleep. 



COMBATIVENESS. 

The natural function of the organ of Com- 
bativeness is generally supposed to be the organ 
of fight, and those who have it large are sup- 
posed to be naturally contentious and quarrel- 
some; but such is not always the case, for a 
good development of this faculty is necessary 
in order to break down the opposition ; to con- 



SEYMOURS KEY TO PHRENOLOGY. 55 

tend for our rights and to protect ourselves and 
those dependent upon us against all who would 
seek to injure us. It is only when the organ of 
Combativeness is ungoverned by Reason and the 




COMBATIVENESS. 



Moral Sentiments that it renders us contentious 
and quarrelsome. If with a large development of 
Combativeness there is also large Conscientious- 
ness, then Combativeness will contend for 



56 SEYMOUR'S KEY TO PHRENOLOGY. 

justice. If Benevolence and Comparison also 
be large and Acquisitiveness and Secretiveness 
comparatively small, Combativeness will lead 
us to contend for the rights of others; but if 
Acquisitiveness and Secretiveness be also large 
and Comparison small, then Combativeness will 
be apt to render us selfish, contentious and hard 
to manage. 

Location. — Combativeness is situated behind 
and the upper portion of the organ extending a 
little above the ears. To find this organ go 
backward from the bottom part of dotted line 
at the top of the ear, about i^ inch. (See 
fig. 6 in diagram.) 

Excess. — When there is an excess of this 
propensity it inspires an individual with the 
spirit of contention, especially if Firmness be 
also large, and if ungoverned by Cautiousness, 
Secretiveness and Reason, it ofttimes becomes a 
disturbing element in the domestic circle, lead- 
ing its possessor to contest every point and, 
although vanquished, to argue still, attempting 
to justify their wrongs rather than to concede 
a mistake. 



SEYMOUR'S KEY TO PHRENOLOGY. 57 

Deficiency. — Where there is a deficiency of 
Combativeness there is a disposition to shrink 
from opposition, a lack of courage, an 
undue readiness to concede a point, and if 
Vitativeness and Cautiousness be large and 
Destructiveness small, it renders an individual 
apprehensive of danger, and naturally timid 
and shy. 

Restrain. — To restrain the organ of combat- 
iveness, we should exercise Cautiousness, stop 
and think before deciding how to act. We 
should also exercise the organ of Comparison 
and Casuality, try to ascertain the probable 
effect our words and conduct may have upon 
society, and what good there is likely to follow 
from the manifestations of our combative spirit. 

Cultivation. — To cultivate this faculty we 
should court controversy, take part in debates, 
contend for what we consider our own rights, 
and with a feeling of earnestness try to break 
down the oppositions that lie in our way to 
success in business, or the well-being of family 
and friends. 



58 



SEYMOUR S KEY TO PHRENOLOGY. 



EXECUTIVENESS. 

The natural function of Executiveness, or 
what is often called Destructiveness, is to 
impart that energy or force of character by 
which the surgeon is enabled to inflict pain 




"•«>* 



DESTRUCTIVENESS, LARGE. 



necessary to cure, the butcher sheds the blood 
of the ox, and the warrier engages in conflict 
with the enemy without faltering. 



SEYMOUR'S KEY TO PHRENOLOGY. 59 

Where there is a high organic quality, when 
stimulated by large Conscientiousness, Benevo- 
lence, Veneration and Spirituality, it renders 
mankind zealous in the religious improvements 
of society. When combining with the Domestic 
Propensities it renders its possessor zealous in 
social matters, and when combining with the 
Reasoning Faculties it makes mankind energetic 
in scientific investigations. In fact, the organ 
of Executiveness is the organ of push, and 
those who have it small have but little force of 
character, and manifest but little disposition 
for execution of any kind. 

Where there is low Organic Quality, and the 
organ of Executiveness is very large, if ungov- 
erned by the Moral Sentiments and Reason, 
there is a liability of its perversion leading to 
crime and bloodshed. For instance, if this 
organ be large, Acquisitiveness large, Consci- 
entiousness and Benevolence small, with large 
Secretiveness, it may lead to plunder, then 
even to murder to prevent detection, but if 
properly controlled by Reason and the Moral 
Sentiments its stimulating influence may be 
made a blessing rather than a curse. 



60 SEYMOUR'S KEY TO PHRENOLOGY. 

Location. — Executiveness is situated close 
above and behind the upper portion of the ear, 
and when large gives a breadth to the head 
between the ears. 

Restrain. — To restrain this propensity we 
should be regulated by the same faculties which 
control Combativeness. 

Cultivation. — To cultivate Executiveness we 
should take an active part in the interests of 
family, friends and the community in which we 
may reside. And, as in the cultivation of Com- 
bativeness, strive to break down the oppositions 
that lie in our way to success in any or all of 
our undertakings. 

Eating animal food, and the killing of animals, 
although not always to be recommended, devel- 
ops this propensity. 



ALiriENTIVENESS. 

The natural function of Alimentiveness is a 
desire for food, without which our bodies 
would often suffer for want of nourishment. 

The perversion of this faculty leads to excess 
in eating or drinking. According to L. N. 



SEYMOUR'S KEY TO PHRENOLOGY. 



6l 




ALIMENTIVENESS, LARGE. 



62 SEYMOUR'S KEY TO PHRENOLOGY. 

Fowler, " If the front part of the organ is very 
large, it leads to excessive love of liquids. If 
the back part be exceedingly large, then there 
is an abnormal desire for solids." 

Location. — The organ of Alimentiveness, is 
situated just in front of the upper part of the 
ear. To find this organ, take the bottom of 
dotted line as shown in Diagram, as a starting 
point, move forward to about half an inch in 
front of the ear, then downward about one-half 
or three-fourths of an inch and you will reach 
the centre of Alimentiveness. 

Restrain. — To restrain this propensity it is 
necessary to use our reason to govern our appe- 
tite, take regular hours for eating, and avoid 
the use of stimulants. 

Cultivation. — To cultivate the organ of Ali- 
mentiveness the table should be made as 
attractive as possible. Clean linen, fine ware, 
victuals served with artistic taste, cooked 
meats decorated with grasses, vegetables served 
in side dishes, and everything properly seasoned, 
all helps to stimulate the appetite. 



SEYMOUR'S KEY TO PHRENOLOGY. 63 

ACQUISITIVENESS. 

The natural function of Acquisitiveness, is a 
disposition to acquire wealth, to provide for the 
necessities of the present, and to lay up some- 
thing for the future. When very large, and 
ungoverned by Benevolence, Friendship, Con- 
scientiousness or Reason, it is liable to make a 
person dishonest or miserly. But if controlled 
by Conscientiousness it will lead a person to 
make close bargains and be very exacting, yet 
will take nothing that is unjust. If Benevolence 
and Conscientiousness are both large, with large 
Acquisitiveness, it renders a person close in busi- 
ness. If the Social and Domestic Propensities 
are large, with large Acquisitiveness, then there 
will be a great deal of hospitality shown to 
friends in the domestic circle. Where there is 
a deficiency of Acquisitiveness there is not 
only an indisposition to save, but a lack of 
economy, and often an indisposition to labor. 

Location, — Acquisitiveness is situated just 
above and in front of the ears, between Con- 
structiveness and Secretiveness, above Alimen- 
tiveness and below Sublimity. To find this 



64 SEYMOUR'S KEY TO PHRENOLOGY. 

organ on a living head of ordinary size, move 
your fingers upward from the top of the ear 
about one inch, then forward one inch and you 
are on the organ of Acquisitiveness. 

Restrain.— -To restrain the organ of Acquis- 
itiveness, we should cultivate the organs of 
Benevolence, Friendship and Conscientiousness. 

Cultivation. — To cultivate Acquisitiveness 
we should try to appreciate the value of money, 
consider the consequence of adversity, and the 
happiness that may be provided, both to our- 
selves and others, by a command of wealth. 
This organ may also be cultivated by an 
account of expenditures from day to day, and 
thus beholding wherein a great deal of expense 
might judiciously be saved. 



SECRETIVENESS. 

The natural function of Secretiveness is con- 
cealment or reserve. When very large, and 
ungoverned by Reason and the Moral Senti- 
ments, it is likely to make a person sly, cunning 
and deceitful, taking indirect measures to 



SEYMOURS KEY TO PHRENOLOGY. 



65 




SECRETIVENESS LARGE. (Mrs. DfUeS.) 



accomplish their purposes, and if Conscien- 
tiousness be small, is likely to be 'dishonest and 
untruthful. Where there is a good develop- 
ment of the Moral Sentiments and Reason 
combining with large Secretiveness, it manifests 
itself by being what is often called "close- 



66 SEYMOUR'S KEY TO PHRENOLOGY. 

mouthed, " or in other words, by a person 
keeping their own council and minding their 
own business. 

Location. — Secretiveness is situated a little 
above Executiveness, next on a line with the 
centre of Acquisitiveness. To find this organ 
on a living head, follow the dotted line in dia- 
gram from the top of the ear upward one inch, 
and you are on the front part of Secretiveness. 

Restrain. — To restrain this faculty we should 
cultivate Agreeableness, be frank and open on 
all subjects fit for public inspection, and strive 
to practice a straightforward course in every- 
thing we undertake. 

Cultivation. — To cultivate Secretiveness a 
person should use their Cautiousness, together 
with their Comparison and Human Nature, 
stop and think before giving expression to 
impulse. First ask the question: is it to our 
own advantage to speak or act, or will it result 
in the injury of someone? Always try to 
reason as to effects. 



SEYMOUR'S KEY TO PHRENOLOGY. 6? 



CAUTIOUSNESS. 

The natural function of Cautiousness is to 
render us prudent and careful, and to make pro- 
vision against danger, to restran our impulses 
and to guard against building " castles in the 
air." When the organ of Cautiousness is very 
large, and Hope is small, it leads a person to 
look on the dark side of things and to borrow 
trouble, hence, ofttimes giving themselves 
unnecessary trouble in view of evils which 
never come. When the organ of Cautiousness 
is small and Hope large there is a liability of a 
person ever looking on the bright side of things, 
and unless governed by Conscientiousness and 
Reason may ofttimes go into extensive specula- 
tions with disastrous results. 

Location. — The organ of Cautiousness is sit- 
uated just above Secretiveness and back of 
Sublimity. To find this organ on a living 
head, start from the top of the ear and move 
upward over dotted line in diagram about two 
and one-half inches, and backward about one 
inch, in an ordinary-sized head, and you are on 
the organ of Cautiousness. 



68 SEYMOUR'S KEY TO PHRENOLOGY. 

Restrain. — To restrain the organ of Cau- 
tiousness we should cultivate Hope, try to 
look on the bright side of things, use our 
Reason to guard against magnifying our 
troubles and exercise Combativeness and Exec- 
utiveness to make us more courageous. 

Cultivation. — To cultivate Cautiousness we 
should use Causality and Comparison, reason 
from cause and effect, stop and think before 
deciding how to act and not allow our impulses 
to govern us. 



APPROBATION. 

The natural function of Approbation is a 
desire to excel, be esteemed and beloved by 
our fellowmen. When this organ is very large 
if ungoverned by Reason, there is a liability of 
a person continually blowing their own trumpet, 
talking of what they are going to do, as well as 
what they have done, and if Self Esteem be 
large, it makes them very sensitive to slights. 
With large Combativeness and Executiveness 
it renders persons contentious and quarrelsome 
when no slight is intended, but if Self-Esteem 
is low with large Approbation, a word of cen- 



SEYMOUR'S KEY TO PHRENOLOGY. 69 

sure or criticism will easily discourage them. 
Such persons need encouragement rather than 
censure. 

Location. — The organ of Approbation is 
situated between Cautiousness and Self-Esteem. 
To find this organ on a living head, go upward 
from the ear (dotted line in diagram) until you 
reach the line where the head begins to slope 
on the side towards the top, then move back- 
ward until you reach the line where the head 
begins to slope on the back, then about half an 
inch toward the centre of the back of the head, 
and you are 'on the organ of Approbation. 

Restrain. — To restrain the organ of Appro- 
bation we should cultivate Cautiousness and 
Secretiveness to render us discreet; also Ideality 
and Veneration to render us chaste in our 
conduct and to give us proper respect for our 
superiors. 

Cultivation. — To cultivate Approbation we 
should exercise Self-Esteem, Friendship and 
Agreeableness. Mix as much as possible with 
society and study etiquette. Try to get a fair 
estimate of one's self and others. 



yo 



SEYMOURS KEY TO PHRENOLOGY. 



SELF=ESTEEM. 

The natural function of Self-Esteem is to 
render us self-reliant and give us confidence in 
our own ability. Where the organ is large, if 
ungoverned by Veneration, Agreeableness or 




self-esteem, large. (Levi P. Morton.) 

Conscientiousness it is liable to render a person 
dogmatic or egotistical. If Firmness, Combat- 
iveness and Executiveness be large, there is a 



SEYMOUR'S KEY TO PHRENOLOGY. 7 1 

liability of being tyrannical, and if Approbation 
be also large, then a .person is likely to 
be haughty, conceited and proud. But, if 
Self-Esteem is large where there is a good 
development of Veneration, Comparison, Con- 
scientiousness and Approbation, together with 
good Combativeness and Executiveness, there 
will be a manifestation of dignity and self- 
respect as well as a regard for public sentiment. 
Such a person will be careful for the reputation 
of themselves and those connected with them. 

Location. — Self-Esteem is situated in the 
upper portion of the back head, close to the 
centre line. To find this organ on a living 
head, go up from the ear (dotted line) until 
you reach the top, then backward about two 
and one-half inches, or to where the head begins 
to slope and you have reached the organ of 
Self-Esteem. 

Restrain. — To restrain the organ of Self- 
Esteem we should cultivate Veneration (a 
respect for superiors), and should exercise Com- 
parison and Human Nature, compare the 
merits of our own conduct with those of others 



72 SEYMOUR S KEY TO PHRENOLOGY. 

and we shall soon learn in many respects our 
contemporaries are our equals, if not our 
superiors. 

Cultivation. — To cultivate Self -Esteem, we 
should exercise Combativeness and Executive- 
ness, ever strive to break down oppositions, 
overcome obstacles and to surmount all difficul- 
ties, and with a good degree of Firmness try 
to enter upon the duties of life with the per- 
suasion, that under similar circumstances we 
can accomplish as much as our fellowmen. 



FIRMNESS. 



The natural function of Firmness is to impart 
decision and steadfastness of purpose. Where 
there is large Firmness with large Conscienti- 
ousness, and a good development of Causality 
and Comparison, persons are usually reliable, 
honest and trustworthy, and if Benevolence and 
Human Nature be also large, there is a breadth 
and nobleness of character which commands 
general respect. But if Firmuess is small, 
although a person may have large Conscienti- 



SEYMOUR'S KEY TO PHRENOLOGY. 



73 



ousness, hence, desire to do right, and even 
large Causality and Comparison, to compare, 
criticise and analyze, thus enabling them to 
determine what is right; under the influence of 




firmness, large. (Mrs. Holmes.) 



unprincipled people, they may be persuaded to 
do wrong. Not only this, but where there is a 
lack of Firmness, especially if Continuity be 
also small or moderate, there is a fluctuating 



74 SEYMOURS KEY TO PHRENOLOGY. 

disposition, a lack of stability which often pre- 
vents success in business, as well as rendering a 
person unreliable in their promises. 

Location. — Firmness is situated on the back 
part of the top head, between Veneration and 
Self-Esteem. To find this organ on a living 
head, go up from the top of the ear as indicated 
by dotted line in diagram, until you reach the 
centre of the top head, and you are on the front 
part of the organ of Firmness. 

Restrain — To restrain the organ of Firmness 
we should cultivate Reason, Friendship and 
Agreeableness, give expedience some weights, 
submit for the sake of peace, all of which will 
help to subdue Firmness. 

Cultivation. — To cultivate Firmness we 
should always try to carry into effect every 
promise we may make, use our Reason and 
Conscientiousness to ascertain and do what is 
right and never allow ourselves to be persuaded 
by the unworthy. 



SEYMOUR S KEY TO PHRENOLOGY. 75 

CONSCIENTIOUSNESS. 

The natural function of Conscientiousness is 
a desire for right, a love of truth, justice and 
and uprightness. Where the organ of Consci- 
entiousness is small, there is a tendency to 
dishonesty and untruthfulness, and if Secretive- 
ness be large, a person is likely to be very 
tricky. 

Location. — Conscientiousness is situated on 
the side of Firmness, between Hope and Appro- 
bation. To rind this organ on a living head, go 
upward from top of ear as indicated by dotted 
line, until you reach the line where the head 
begins to slope towards the top, and you are on 
the outer or front part of Conscientiousness. 

Cultivation. — To cultivate the organ of Con- 
scientiousness we should always strive to tell 
the truth, and, as in the cultivation of Firmness 
always endeavor to fulfill our promises, do to 
others as we would be done by, and never 
withhold or take from any one that which is 
not our own. To restrain this organ is 
seldom, if ever, necessary. 



7 6 



SEYMOURS KEY TO PHRENOLOGY. 



HOPE. 



The function of Hope is to have faith in the 
future, look on the bright side of things, and to 
prevent despondency. Where there is an 







hope, large. (Fanny Davenport.) 



abnormal development of Hope, with small 
Cautiousness, Causality and Comparison, a 
person is liable to be rather reckless, and if 



SEYMOUR'S KEY TO PHRENOLOGY. JJ 

Acquisitiveness be large, there is a liability of 
going into extensive speculations without count- 
ing the cost, hence, with disastrous results. If 
Acquisitiveness be small, with the above com- 
bination there is a liability of a person being 
too free to spend- -a lack of economy. Where 
Hope is small a person is likely to look on the 
dark side of things, and to become often 
desponding, low-spirited and gloomy. 

Location. — The organ of Hope is situated 
between Concientiousness and Spirituality, in 
the Moral region. To find this organ on a 
living head, move upward from top of the ear, 
over the part indicated by dotted line, until 
you have reached a little above the line where 
the head begins to slope toward the top, then 
forward about one inch and you are on the 
organ of Hope. 

Restrain. — To restrain the organ of Hope 
we should exercise Cautiousness, Comparison 
and Causalty. 

Cultivation. — To cultivate Hope we should 
try to look on the bright side of things, remem- 
bering that behind the darkest clouds the sun 



78 



SEYMOUR'S KEY TO PHRENOLOGY. 



is always shining. Seek good, cheerful society 
and try to console ourselves when dissapointed, 
with the expectation of better fortune next 
time. 



SPIRITUALITY. 

The natural function of Spirituality is faith 
in the unseen, to give credence to testimony. 




spirituality, large. (Thomas Edison 



Where this organ is large, it imparts to the 
nature of an individual, an intuitive perception 



SEYMOUR S KEY TO PHRENOLOGY. 79 

of coming events, clairvoyant visions and often 
important dreams. If ungoverned by reason, 
large Spirituality may render a person super- 
stitious or credulous. Where this organ is 
small, persons are apt to be unbelieving and 
skeptical upon all subjects that will not abmit 
of logical or demonstrable evidence. 

Location. — Spirituality is situated in front of 
Hope, and back of Imitation. To find this 
organ on a living head, go up from the top of 
the ear according to the instruction given in 
the location of Conscientiousness, then forward 
about one inch and a half and you are on the 
organ of Spirituality. 

Restrain. — To restrain the organ of Spirit- 
uality we should exercise Causality, seek for 
evidence, and ask the reason why of things. 

Cultivation. — To cultivate Spirituality we 
should try to place confidence in testimony, 
render the mind in a passive state with a desire 
to receive impressions and accept those we may 
receive as having a meaning. 



SO SEYMOUR'S KEY TO PHRENOLOGY. 

VENERATION. 

The natural function of Veneration is a 
feeling of devotion, reverence for the good and 
great, respect for the aged and for superiors. 




veneration, large. (Mrs. Beecher.) 



Where this faculty is very large, if Spirituality 
be also large and the Reasoning Faculties 
small, when brought under any special influ- 
ence, there is a liability of undue zealousness. 



SEYMOURS KEY TO PHRENOLOGY. 8 1 

Location. — Veneration is situated close to 
the centre of the top head. To find this organ 
on a living head, go up from the centre of the 
ear until you reach the extreme top of the head, 
then forward about half an inch and you are on 
the organ of Veneration. 

Restrain. — To restrain Veneration we should 
first find what is the particular object of devo- 
tion. If it is a monomania for religious worship, 
I should suggest a ramble in the fields or 
woods where the beauties and grandeur of 
nature may call forth our admiration, from an 
appeal to Ideality and Sublimity, If respect 
for superiors manifests itself too strong, we 
should exercise Comparison and Human Nature, 
that we may realize that greatness and good- 
ness is not confined to those around us, but that 
if we will search for it and exercise our own 
natural abilities, we may approximate that 
which we admire in our fellowmen. If we find 
too great a passion for Antiquity, then we 
should consider more fully the advancements of 
the present age. According to the divisions 
given by L. N. Fowler, the front part of the 
organ of Veneration gives " respect," the cen- 



82 



SEYMOURS KEY TO PHRENOLOGY. 



ter " worship," and the back part " a love for 
Antiquity.' 7 

Cultivation. — To cultivate the organ of 
Veneration, we should reverse the order of 
conduct given to restrain. 



BENEVOLENCE. 

The natural function of Benevolence is 
charity, sympathy and love for our fellow beings, 




benevolence, large. (Rev. Lyman Abbott.) 



SEYMOUR'S KEY TO PHRENOLOGY. 83 

when properly controlled by Reason and Justice 
it gives breadth and freedom to our sentiments 
as well as sympathy for suffering. 

Location. — Benevolence is situated in the 
front part of the top head. To find this organ 
on a living head, go forward about two inches 
from centre of top head and you are on the 
organ of Benevolence. 

Restrain. — To restrain Benevolence we 
should exercise Acquisitiveness, Secretiveness 
and Cautiousness. 

Cultivation. — -To cultivate Benevolence we 
should try to feel another's sorrow, lend a 
helping hand to the distressed, give to char- 
itable institutions and try to take comprehensive 
views of subjects in general. 



CONSTRUCTIVENESS. 

The natural function of Constructiveness is 
to put parts together, to construct sentences in 
literature, to adjust matters in politics, to con- 
struct and operate machinery in mechanics. 



8 4 



SEYMOUR S KEY TO PHRENOLOGY. 



Location. — Constructiveness is situated in 
front of Acquisitiveness and below Ideality. 
To find this organ, go forward from the top of 




constructiveness, large. (F. E. Fuller.) 

the ear, about an inch and a half, then upward 
one inch and you are on the organ of Con- 
structiveness. 

Cultivation. — To cultivate Constructiveness 
we should endeavor to put parts together, cul- 



SEYMOUR'S KEY TO PHRENOLOGY. 85 

tivate a taste for building and constructing 
machinery and write essays on different sub- 
jects. Letter writing, etc., will help to develop 
Constructiveness. To restrain this faculty is 
seldom necessary. 



IDEALITY. 



The natural function of Ideality, is the con- 
ception of ideas. When combining with large 
Constructiveness, it renders a person original, 
and if it combines in a person having large 
Motive Temperament, the originality partakes 
of a mechanical turn. If combining with the 
Mental Temperament, then the conception of 
ideas partakes of a literary turn. Persons in 
whom Ideality is large, combining with large 
Sublimity, Approbation and Self-Esteem, it 
imparts to their nature a sense of refinement. 

Location. — Ideality is situated just above 
Constructiveness. To find this organ, go up 
from the top of the ear about two inches, then 
forward about one inch and a half and you are 
on the organ of Ideality. 



86 SEYMOUR'S KEY TO PHRENOLOGY. 

Restrain. — To restrain the organ of Ideality 
we should take a practical view of things and 
exercise Causality and Human Nature. 

Cultivation. — To cultivate Ideality we should 
mix as much as possible with refined society, 
cultivate a taste for propriety in the expression 
of conduct and manners. Try to discover the 
beautiful in Nature and Art. Exercise Indi- 
viduality and Comparison. 



SUBLIMITY. 

The natural function of Sublimity is a love 
of beauty, it imparts to an individual a wild, 
romantic nature, an admiration of that which is 
majestic, beautiful and grand. When combining 
with large Propensities it imparts a love of 
tragedy; combining with large Moral Senti- 
ments, there is naturally a love of poetry; com- 
bining with large Reasoning faculties, there is 
usually a keen perception and profound rever- 
ence for the greatness and grandeur of Nature. 
Where the organ of Sublimity is large, if it is 
accompanied with large Imitation, it imparts to 



SEYMOUR'S KEY TO PHRENOLOGY. 87 

its possessor a disposition to become an actor; 
if the Propensities are large, a tragedian; if the 
Moral Sentiments are large, a poet or drama- 
tist; and if the reasoning faculties are large 




sublimity, large. (Henry Irving.) 

there is a disposition to become a lecturer or 
teacher. 

Location. — Sublimity is situated between 
Ideality and Cautiousness, on the side head. 
To find this organ on a living head, move your 



88 Seymour's key to phrenology. 

fingers upward from the top of the ear (as indi- 
cated in diagram) about two and a half inches, 
then forward about half an inch, and in an 
ordinary sized head you are on the organ of 
Sublimity. 

Restrain. — To restrain the organ of Sub- 
limity a person should strive to become inter- 
ested in the practical relations of life, study 
political and domestic economy, strive to take 
an interest in the relief of suffering, enter into 
the practical relations of economy with a desire 
to know the right and help to rectify its evils. 

Cultivation. — To cultivate Sublimity a 
person should study poetry and art, take 
rambles among the mountains, or study the 
beauties of Nature, expressed in the variety of 
flowers, their shades and tints ; also the 
grandeur and majesty of the storm, its lurid 
lightning and pealing thunder. All are scenes 
which, if we would investigate, have a tendency 
to develop the organ of Sublimity. 



SEYMOUR'S KEY TO PHRENOLOGY. 89 

IMITATION. 

The natural function of Imitation is to copy 
after patterns. In persons with large Mental 
Temperament it imparts a disposition to per- 




imitation, large. (Edwin Booth. 



sonate character, mimic, to use many gestures 
in conversation, and imparts great expression 
to the countenance when animated. Com- 



90 SEYMOUR S KEY TO PHRENOLOGY. 

bining with the Motive Temperament, it gives 
a disposition to make things after a pattern in 
mechanics, and if Ideality, Constructiveness 
and Sublimity are large, to copy from Nature, 
or to become an artist. 

Location. — Imitation is situated between 
Agreeableness and Spirituality, toward the 
front part of the top-side head. To find this 
organ on a living head go up from the top of 
the ear (as indicated in diagram) until you 
reach the line where the head begins to slope 
toward the top, or about three and a half 
inches from the top of the ear, then forward 
about two and a quarter inches, and in an 
ordinary sized head you are on the organ of 
Imitation. 

Restrain. — To restrain the organ of Imita- 
tion a person should strive to invent a way of 
their own of doing things and, instead of 
following the patterns or assuming the char- 
acter of others, should study out an original 
course as different as possible from anything 
they have ever seen others design or perform. 

Cultivation. — To cultivate the organ of Imi- 
tation we should study to make things after a 



SEYMOUR S KEY TO PHRENOLOGY. 



91 



pattern, study the art of copying; also try to 
assume character by imitating others in their 
different modes of conduct, expression and 
gesticulation. 



MIRTHFULNESS. 

The natural function of Mirthfulness is an 
appreciation of fun, wit and humor. When 




wmffjrfi' 



MIRTHFULNESS, LARGE. 



92 SEYMOUR S KEY TO PHRENOLOGY. 

combining with large Ideality and the Moral 
Sentiments it often manifests itself in pithy 
sayings. Combining with Combativeness and 
the Propensities, it finds expression in sarcasm, 
and combining with low Organic Quality it is 
demonstrated by boisterous laughter. 

Location. — The organ of Mirthfulness is 
situated just below the outer portion of Agree- 
ableness and in front of Combativeness and 
Ideality. To find the organ on a living head 
start from where the eyebrow begins to curve 
towards the outer corner of the eye, move 
upward about two inches over the outer edge 
of the forehead and you are on the organ of 
Mirthfulness. 

Restrain. — To restrain the organ of Mirth- 
fulness a person should exercise Causality, try 
to reason upon the probable effect of a joke 
from a serious standpoint, cultivate sobriety of 
thought and try to consider the practical side 
of life. 

Cultivation. — To cultivate the organ of 
Mirthfulness a person should seek jovial com- 
pany, try to study and see the ridiculous side 
of things and indulge in innocent jokes and 
funny sayings. 



SEYMOUR'S KEY TO PHRENOLOGY. 



93 



TIME. 

The natural function of Time is to detect 
time in music, to remember dates, and renders 
an individual punctual at appointments. 




time, large. (Clara Louise Kellog.) 



Location. — To find this organ on a living 
head take the centre of the eyebrow for a 
starting point, then move upward over the fore- 



94 SEYMOUR'S KEY TO PHRENOLOGY. 

head about one inch and a little toward the 
outer part and you are on the organ of Time. 

Cultivation. — To cultivate the organ of Time 
a person should practice punctuality of appoint- 
ments, often try to estimate the time of the 
day, try to remember dates when events of 
which they have a knowledge occurred, also 
should try to detect the measure of time in 
music. To restrain the organ of Time is 
scarcely ever necessary. 



TUNE, 

The natural function of the organ of Tune is 
the detection of the harmony of sounds. When 
large and combining with large Time (for the 
recognition of the proper duration of sounds), 
with large Ideality and Sublimity to impart a 
sense of refinement, there is great natural abil- 
ity as a musician or teacher of music. And if 
Size, Form, Comparison and Constructiveness 
are also large, it imparts to an individual the 
faculties of a composer of music. But, although 
there may be large Tune for the recognition of 
the harmony of sounds, if there is a deficiency 



SEYMOUR'S KEY TO PHRENOLOGY. 95 

in the development of the other faculties 
described above, there will be but little musical 
ability. 

Location. — The organ of Tune is situated on 
the outer side of the organ of Time. 

Cultivation. — To cultivate the organ of Tune 
a person should study the variety of sounds in 
the tonations of the voice in different indi- 
viduals, the harmony of the combination of 
sounds in the blending of different voices, also 
the harmony produced in the variety of sounds 
in music, ranging from the squeaking of a 
penny whistle to that of the heavy sound of a 
bassoon, or from the screech of an amateur 
upon the treble string of a violin to that of the 
heavy rumblings of the last chord on the base- 
viol. To restrain the organ of Tune is never 
necessary except in persons whose Organic 
Nature is very highly strung. In such natures 
there is a liability of their being too sensitive to 
sound and a discord will be apt to so jar upon 
their sense as to render them nervous. 



9 6 



SEYMOUR S KEY TO PHRENOLOGY. 



WEIGHT. 



The natural function of the organ of Weight 
is the perception of the laws of gravitation, 
skill in balancing, such as riding horseback, 




WEIGHT AND SIZE, LARGE. (ThoS. H. HuXley.) 



skating, shooting, etc. Where this organ com- 
bines with large Size and Locality, it gives an 
iudividual great ability as a marksman. Com- 



SEYMOUR S KEY TO PHRENOLOGY. 97 

bining with large Ideality and Constructiveness 
it enables its possessor to become skilled in the 
use of edged tools, such as a carver or an 
engraver, and if Executiveness is also large, 
one may become a surgeon or dentist. Persons 
in whom the organ of Weight is small have but 
little perception of the laws of gravity, cannot 
tell when things are hung true, and have but 
little or no ability to balance themselves. Such 
persons should not attempt to walk over high, 
narrow and dangerous places. 

Location. — The organ of Weight is situated 
just over the eye, a little toward the nose from 
the centre of the eyebrow. (See W, diagram.) 

Cultivation. — To cultivate the organ of 
Weight a person should study the accuracy of 
curves and lines in drawing and penmanship, 
see that pictures are hung true on the wall, 
also should practice walking on a straight line 
on the floor, or shooting and aiming at a mark. 
Estimating the weight of metals or of live 
stock will also develop the organ of Weight. 



98 Seymour's key to phrenology. 

SIZE. 

The natural function of the organ of Size is 
to recognize the proportions of dimensions, to 
measure distances by the eye, and to determine 
the size and magnitude of things. 

Location. — The organ of Size is situated on 
the inside of the organ of Weight, just over the 
eye, near the nose. 

Cultivation. — To cultivate the organ of Size 
a person should practice to distinguish the 
difference in magnitude between two apples, 
turnips, etc., or the capacity of different sized 
tubs, also should study to estimate the height 
of different buildings, etc. This is also an 
organ which needs no restraint. 



COLOR. 

The natural function of the organ of Color 
is to impart to an individual the ability to dis- 
tinguish colors apart, also to recognize the finer 
shades and harmony of color when blended. 
Where the organ of Color is large, and Sublim- 
ity, Ideality and Individuality are small, a 
person may distinguish colors apart but have 



SEYMOUR S KEY TO PHRENOLOGY. 99 

little perception of their harmony. Where 
Sublimity, Ideality, Individuality and Com- 
parison combines with large Color there is the 
natural ability to determine the finer shades 
and harmony of colors. 

Location. — The organ of Color is situated 
just in the centre of the eyebrow. 

Cultivation. — To cultivate the organ of Color 
a person should study to distinguish between 
different shades, also should study to determine 
the harmony in the blending of shades, and try 
to determine what different shades when 
blended produce the softest and most delicate 
effects. To restrain is not necessary. 



HUMAN NATURE. 

The natural function of the organ of Human 
Nature is to observe and study character from 
physiognomical appearances, such as the lines 
of the countenance, the tonations of the voice, 
the mode of shaking hands, the gait, the position 
of the body, etc. Where the organ is large 
there seems to be an almost intuitive perception 
of character at first sight. Where there is a 



IOO SEYMOURS KEY TO PHRENOLOGY. 

deficiency of this faculty, there is but little 
ability to judge of the motives of conduct, or 
the truthfulness of those with whom we have 
to do business. To cultivate this faculty we 
should compare the conduct of different individ- 
uals with their correspondence in appearance, 
also cultivate our first impressions of character. 

Location. — To find this organ on a living 
head take the root of the nose as a starting 
point, and move your fingers up over the fore- 
head about three inches, and on an ordinary 
sized head you are on the organ of Human 
Nature. 

Cultivation. — To cultivate the organ of 
Human Nature a person should study faces and 
the correspondence between the different faces 
and dispositions of people. Try to recognize 
the similarity between the faces and dispositions 
of the human and the animals below the human. 
Also we should study the tonations of the voice 
and the expression of language, whether there 
seems to be an undertone which indicates 
reserve, or whether the expression be frank and 
open, all of which will help develop our knowl- 
edge of Human Nature. 



SEYMOUR S KEY TO PHRENOLOGY. 



IOI 



LANGUAGE. 



The natural function of the organ of Lan- 
guage is a good command of words. When 
accompanied with large Ideality and Construc- 
tiveness with small Self-Esteem, it enables a 




language, large. (.Talmage.) 



person to use good language in writing as well 
as to become proficient in acquiring language. 
When Self-Esteem is large, combining with the 



102 Seymour's key to phrenology. 

aforesaid faculties, especially if Combativeness 
and Executiveness are also large, it renders a 
person fluent in the use of words. 

Location. — The organ of Language is situ- 
ated just behind and above the eye. When 
large, it gives an expression of fullness under 
the eye by pushing the eye forward. 

Cultivation. — To cultivate the organ of 
Language, a person should practice speaking 
in public, enter into conversation as often as 
possible and study to compose essays on various 
subjects. 



EVENTUALITY. 

The natural function of the organ of Eventu- 
ality is the retention of facts, incidents and 
circumstances, a taste for the study of history, 
and a desire for information. The development 
of this organ is necessary in a correspondent, 
historian, lecturer, author or actor. 

Location. — The organ of Eventuality is situ- 
ated in the centre part of the forehead, just 
above the organ of Individuality, about an inch 
above the root of the nose. 



SEYMOUR S KEY TO PHRENOLOGY. 



I03 



Cultivation. — To cultivate Eventuality a per- 
son should read short sentences and try to 
commit them to memory so as to repeat them 




eventuality, large. (Jane Hading.) 

the following day. The organ of Eventuality 
may be improved by the use of Comparison. 
Whenever an event occurs, a name is spoken, 
or you have heard or read a story, try to draw 
a comparison between what you desire to 



io4 



SEYMOURS KEY TO PHRENOLOGY. 



remember and something that has already 
become so familiar to your consciousness that 
you seemingly cannot forget it if you would. 




locality, large. (Thos. Salvini.) 

As for instance you wish to remember the name 
of " Smith," by comparison you might ask your- 
self the question: What kind of a Smith, a 
blacksmith or a tinsmith, etc. ? Supposing you 
wish to remember the date and nature of an 



SEYMOUR'S KEY TO PHRENOLOGY. 105 

event this may be done by associating the 
event with the date of your birth. " I was 21 
years of age when this event took place. I was 
born on Tuesday, this took place on Monday 
or Wednesday, etc." Thus you may cultivate 
Eventuality by association. 



LOCALITY. 

The natural function of the organ of Locality 
is the study of Geography, a desire to travel 
and see new places, and the ability to travel 
through strange places without a guide. 

Location. — The organ of Locality is situated 
on the outer side of Eventuality. 

Cultivation. — To cultivate Locality we 
should study Geography, try to remember the 
position of a building or a lot, whether the face 
of the building stands east, west, north or south; 
also try to estimate the distance from one 
place to another. All of which will have a 
tendency to develop Locality. 



106 SEYMOUR'S KEY TO PHRENOLOGY. 

COnPARISON. 

The natural function of the organ of Com- 
parison is to compare, criticise and analyze the 
different parts of things. When combining 
with large Causality it leads to scientific inves- 
tigation and analytic reasoning. Combining 
with large Constructiveness and smaller Caus- 
ality it often manifests itself in the comparing 
and adjusting of parts in mechanics. Where 
this organ is small there is but little natural 
ability for analytical reasoning or disposition to 
compare similarities or dis-similarities. To 
cultivate this faculty, also the faculty of 
Causality, we must apply ourselves to the 
investigation of any or every subject of import- 
ance that may be presented to our observation. 

Location. — The organ of Comparison is situ- 
ated in the centre of the forehead, about an 
inch and three-fourths above the root of the 
nose. 

Cultivation. — To cultivate Comparison a 
person should study the similarity and dis-sim- 
ilarity of different individuals, in the face, their 
modes of conversation, their dress 



SEYMOUR S KEY TO PHRENOLOGY. 107 

and conduct in general. Also the similarity 
and dis-similarity of parts in nature and art 
generally. 



CAUSALITY. 



The natural function of the organ of Caus- 
ality is to trace the connection between cause 
and effect. Combining with large Comparison, 
Ideality and Constructiveness it renders a per- 
son argumentative and logical. 

Location. — The organ of Causality is situated 
on the outside of Comparison, on the brow of 
the forehead, about one and one-half inches 
above the eyebrow. 

Cultivation. — To cultivate Causality a per- 
son should try to consider what are likely to 
be the results of any action. Reason from 
cause to effect, study logic. 



108 SEYMOUR'S KEY TO PHRENOLOGY. 

FORM. 

The natural function of the organ of Form is 
to recognize and remember shapes, and the 
proportion of parts. Persons in whom the 
organ is large are good at remembering faces, 
and are usually good spellers. The develop- 
ment of this faculty is necessary in proof readers, 
detectives and artists. 

Location. — The organ of Form is situated 
just over the inside of the eye. When large it 
gives breadth to the root of the nose, and seems 
to push the eyes apart. 

Cultivation. — To cultivate the organ of Form 
a person should study the proportion of parts in 
the symmetric development of a figure, statuary 
or an individual, the distance from the eye to 
the tip of the nose, from the nose to the chin, 
from the tip of the chin to the bottom of the 
ears, also the breadth of the face, the breadth 
across the shoulders, the length of the arms, the 
sides of the body and the length of the legs, etc. 
Also the proportions in length and breadth of 
a building or an animal, all of which will 
develop the organ of Form. 



SEYMOUR S KEY TO PHRENOLOGY. IO9 

INDIVIDUALITY. 

The natural function of the organ of Individ- 
uality is to take account of minute details — to 
individualize things. It imparts a desire to 
know all about every subject in which a person 
may become interested. When it combines 
with large Order it renders a person exacting 
in classifying, arranging and reducing every- 
thing to a system. 

Location. — The organ of Individuality is 
situated just above the root of the nose. 

Cultivation. — To develop the organ of Indi- 
viduality a person should take observation of 
objects as they pass through the street of a city 
or through the country, and try to remember 
as much of the variety as possible. Always be 
looking out for the little points in business, look 
after the cents in buying and selling and never 
consider the trifles as unworthy of notice. The 
organ of Individuality bears great importance 
in the affairs and success in life. 



ORDER. 

The natural function of the organ of Order 
is to render a person systematic. When accom- 



110 SEYMOUR'S KEY TO PHRENOLOGY. 

panied with large Self-Esteem and Approbation 
it usually manifests itself by a person being 
neat and tidy in dress and personal appearance, 
but if Self-Esteem is small and Approbation, 
Individuality and Constructiveness are large, 
there may be an indifference as to the dress 
and personal appearance, yet the individual will 
be apt to be methodical in their habits and 
systematic in their arrangement of other 
matters. 

Location. — The organ of Order is situated 
just over the outer corner of the eye. 

Cultivation. — To cultivate the organ of 
Order a person should strive to be systematic, 
set apart a time for doing certain things and 
always do it at the time allotted, be particular 
about the neatness of their apparel and always 
strive to do things by rule. 



CALCULATION. 

The natural function of the organ of Calcula- 
tion is the computation of numbers. When 
large, if accompanied by large Individuality, 
Cautiousness and smaller Locality, it is likely 



SEYMOURS KEY TO PHRENOLOGY. Ill 

to manifest itself in calculating in the head and 
laying out plans for the future, but if Locality, 
Eventuality and Form are also large, then it 
imparts the natural ability to become a good 
mathematician. 

Location. — The organ of Calculation is situ- 
ated on the outside of the organ of Order, just 
over the back of the outer corner of the eye. 

Cultivation. — To cultivate the organ of 
Calculation a person should practice calculating 
in the head, estimate the probable results of 
certain causes and should practice numerations. 



AGREEABLENESS. 

The natural function of Agreeableness is to 
render a person agreeable and pleasant. When 
large it enables its possessor to say and do even 
disagreeable things in a manner at which no 
one could take offence. When small there is 
but little suavity, and usually renders a person 
blunt in their expressions and if Combativeness, 
Self-Esteem and Firmness are large, there is a 



112 SEYMOUR'S KEY TO PHRENOLOGY. 

liability of a person being dogmatic, domineer- 
ing and contentious. 

Location. — Agreeableness is situated on the 
outside of Human Nature. To find this organ 
on a living head, move your fingers upward 
over the forehead from the root of the nose 
about three inches, then outward about one 
inch and a quarter and you are on the organ 
of Agreeableness. 

Cultivation. — To cultivate Agreeableness a 
person should strive to subdue self and study 
the interests of others. Strive to bear with 
what may seem to be the inconsistencies of 
others, and if reproof is necessary try to do it 
in as soft and pleasing manner as possible. 
Thus a person will be able to avoid offence, 
gain the confidence of their fellow beings, and 
will be apt to feel happier themselves for the 
bond of friendship which may be established 
through this manifestation of pleasantness 
which results from the exercise of the organ of 
Agreeableness. 



SEYMOUR'S KEY TO PHRENOLOGY. 



113 




GROWTH AND SIZE OF THE HUMAN HEAD. 



The normal growth and size of the human 
head may be noticed in some individuals to 
increase up to the age of thirty years, and in 
some instances have been observed by practical 
phrenologists up to the age of thirty-five or forty 
years; but as these are exceptional cases, I 
shall here give the size and gradual growth of 
the head as it may be generally observed from 
the age of three years to twenty-one or twenty- 
two. 



II 4 SEYMOUR S KEY TO PHRENOLOGY. 




RELATIVE SIZE OF GROUPS. 

HOW THEY MAY BE DETERMINED. 



Here we can give a standard only, of the 
relative sizes. The standard size of the head 
just over the eyebrows and ears, we determine 
to be 22 I /£ inches for male, and 21^ inches for 
females. 



SEYMOUR S KEY TO PHRENOLOGY. 



115 



SCALE OF HEASUREMENTS. 

(Jn Inches, with Calipers.") 



MALE HEAD. 


5* 

1 


■2J 

8 


1 


S5 

•5 


s 


SELFISH PROPENSITIES— 












" 


Adult 


4% 


5 


5K 


6 


6K 


<< <« 


14 years 


4 


4V 2 


5 


sV 2 


6 


<< < < 


7 " 


3K 


4 


4K 


5 


5K 


<< i < 


3 " 


3k 


3% 


4k 


4% 


5k 


FORETHOUGHT— 


Adult 


4^ 


5k 


5^ 


6k 


(>% 


a 


14 years 


4.k 


4% 


5k 


5^ 


6k 


<« 


7 " 


3 3 4 


4% 


4 3 4 


sk 


5M 


" 


3 " 


3K 


4 


4K 


5 


5K 


PERFECTIVES— 


Adult 


4 


4K 


5 


SV* 


6 


C ( 


14 years 


3K 


4 


4K 


5 


S% 


(< 


7 " 


3 


3K 


4 


4^ 


5 


( 1 


3 M 


2% 


3k 


3% 


4k 


4M 


From Center of Ears to A- 


-Adult 


3^ 


4 


4% 


5 


5K 


H t( tt (I 


14 years 


3 


3M 


4 


4% 


5 


" 


7 " 


2^ 


3 


3^ 


4 


4% 




3 " 


2k 


2% 


3k 


3?4 


4k 



n6 



SEYMOUR S KEY TO PHRENOLOGY. 



Scale of Measurements — Continued. 

(In Inches, with Calipers.') 



MALE HEAD. 


1 


■si 
8 

1 


1 


ai 

* 




From Center of Ears to B. Adult 


4 


4K 


5 


s% 


6 


" " " 14 years 


3K 


4 


4^ 


5 


s% 


<< <« tc ~ a 


3 


3M 


4 


4K 


5 


<« t( <t _ a 


2K 


3 


3^ 


4 


4^ 


From Center of Ears to C and D. 












Adult 


3% 


4K 


5M 


6 


6% 


4< 14 years 


3 


3% 


4^ 


5 


SH 


7 " 


*K 


3 


3% 


4 


4^ 


3 " 


2M 


2^ 


3^ 


3% 


4^ 


From Center of Ears to E. Adult 


4 


4K 


5 


5K 


6 


14 years 


3K 


4 


4^ 


5 


sVz 


{< tt <( ,_ << 


3 


3% 


4 


4^ 


5 


3 " 


2^ 


3K 


3% 


4M 


4^ 


From Center of Ears to F. Adult 


3^ 


4 


AY 2 


5 


5^ 


" " 14 years 


3 


3^ 


4 


aV 2 


5 


c< (« << ~ k 


»K 


3 


3^ 


4 


4^ 


3 " 


2M 


2% 


3M 


3M 


tii 



SEYMOUR S KEY TO PHRENOLOGY. 



117 



Scale of Measurements — Continued. 

(In Inches, with Tape?) 









£ 






MALE HEAD. 


^2 

<3 


k 

1 




S3 


£ 




1 


4 


& 

^ 


* 


« 
S 


CIRCUMFERENCE. 












Adult 


I9K 


20^ 


21^ 


™% 


23K 


14 years 


I8M' 


I9M 


20% 


21 


2lM 


7 " 


I7& 


I8K 


I9M 


20 


20% 


3 « 


17% 


18 


l8& 


19^ 


20% 


FEMALE HEAD. 












CIRCUMFERENCE. 












Adult 


I9& 


20M 


21 


21^ 


22^ 


14 years 


19 


I9M 


20^ 


20% 


21^ 


7 " 


18% 


l8% 


I9M 


19k 


20% 


3 " 


I7K 


18 


18K 


19 


I9K 


MALE HEAD. 












From Center of Ear to 












Center of Ear on the 












other side, over A. Adult 


10M 


10M 


"K 


12M 


13 


" 14 years 


10 


10K 


11% 


"M 


12% 


7 " 


9K 


10 


10k 


11 


uK 


te a n 


9 


9K 


10 


10K 


11 


From Center of Ears over 












B. Adult 


10 


11 


12 


13 


14 


14 years 


9^ 


IO% 


11% 


12 


13 


7 " 


9 


9k 


10M 


11% 


12 


3 .. 


8^ 


9% 


IO 


10K 


"M 



n8 



SEYMOUR'S KEY TO PHRENOLOGY. 



Scale of Measurements — Continued. 

In Inches, with Tape. 



MALE HEAD. 


£3 

1 


I 


I 


=3 




From Center of Ears 












over C and D. Adult 


II 


12 


13 


14 


15 


" 14 years 


IO 


II 


12 


13 


14 


7 " 


9% 


10M 


11 


1^ 


I2K 


3 " 


9 


9% 


10^ 


11X 


12 


From Center of Ears 












over E. Adult 


10K 


11M 


12K 


I3J* 


I4« 


'• 14 years 


9% 


10^ 


nK 


i*X 


I3k 


7 " 


9 X A 


10 


10M 


"K 


12M 


3 " 


9 


9^ 


10 


10K 


11 


From Center of Ears 












over F. Adult 


9% 


10K 


11M 


12 


12^ 


14 years 


9 


9% 


10H 


"k 


12 


7 " 


8% 


9M 


10 


10K 


11M 


3 " 


8^ 


9 


9K 


10 


10X 


From Center of Ears 












over G. Adult 


9M 


9% 


10M 


10^ 


"M 


"' 14 years 


8M 


m 


9¥ 


9 3 ^ 


10k 


7 " 


7K 


8 


8K 


9 


9K 


3 .. 


7 


7K 


8 


8K 


9 



SEYMOUR'S KEY TO PHRENOLOGY. 1 19 




bones of the skull. (Lateral View.) 

1, Frontal Bone; 2, Parietal; 3, Occipital; U, Temporal, with Mastoid 
Process attached on its posterior border; 5, Nasal; 6, Malar; 7, Superior 
Maxillary; 8, Ethmoid; 9, Maxillary. 

Behold this ruin! 'Twas a skull 

Once of ethereal spirit full. 

This narrow cell was Life's retreat, 

This space was Thought's mysterious seat, 

What beauteous visions filled this spot? 

What dreams of pleasure long forgot? 

Nor Hope, nor Joy, nor Love, nor Fear 

Have left one trace of record here. 

Beneath this mouldering canopy, 
Once shone the bright and busy eye ; 
But start not at the dismal void — 



120 SEYMOURS KEY TO PHRENOLOGY. 



If Social love that eye employed, 

If with no lawless fire it gleamed, 

But through the dews of kindness beamed, 

That eye shall be forever bright 

When stars and sun are sunk in night. 

Within this hollow cavern hung 

The ready, swift, and tuneful tongue ; 

If falsehood's honey it disdained, 

And when it could not praise, was chained, 

If bold in virtue's cause it spoke, 

Yet gentle concord never broke, 

This silent tongue shall plead for thee 

When time unveils Eternity. 



GROUPS OF FACULTIES. 

AS CLASSIFIED BY SEYMOUR'S NEW SYSTEM. 

But again not only does phrenology claim 
that there is a plurality of faculties in the brain 
and that to each organ is ascribed a particular 
function, but that there are certain groups of 
organs which are so closely related to each 
other, that from the relative development of 
these combinations within themselves, will be 
the manifestations of Force, Reason, Morality, 
Emotion and Perception. And from the rela- 
tion which these different groups sustain toward 
each other, vice or virtue, justice or inequality, 
happiness or misery depend largely upon which 
of these different groups of faculties have the 
advantage in development. 

In order that we may understand this part of 
our subject more clearly, we give a description 
of the classification of organs and groups as 
determined by what we consider to be the 
highest development in the science of phre- 
nology. 



122 SEYMOURS KEY TO PHRENOLOGY. 



Individual Organs Contained in 
the Different Groups. 



No. I. 

Selfish Propensities. — Vitativeness, Com- 
bativeness, Executiveness, Alimentiveness and 
Acquisitiveness. 

No. 2. 

Domestic and Social Propensities. — 
Amativeness, Parental Love, Conjugality, 
Inhabitiveness and Friendship, 

No. 3. 

Observation. — Individuality, Form, Size, 
Weight, Color, Order and Calculation. 

No. 4. 

Forethought. — Cautiousness and Secre- 
tiveness. 

No. 5. 
Application. — Continuity. 



SEYMOUR'S KEY TO PHRENOLOGY. 123 

No. 6. 
Display. — Self-Esteem and Approbation. 

No. 7. 
Justice. — Firmness and Conscientiousness. 

No. 8. 

Emotion, — Veneration, Benevolence, Hope 
and Spirituality. 

No. p. 

Perfectives. — Ideality, Constructiveness, 
Sublimity, Imitation, Mirthfulness, Agreeable- 
ness and Tune. 

No. 10. 

Reflectives. — Eventuality, Locality, Time, 
Comparison, Causality and Human Nature. 

Language is an independent faculty, 
although it is said to be situtated back of and 
above the eye, and may be regarded among 
the Observing Group; yet its function being 
that of expression rather than observation, we 
must regard it as an independent faculty. 



124 SEYMOUR'S KEY TO PHRENOLOGY. 



The Natural Language of 
Different Groups. 

TOGETHER WITH THEIR CULTIVATION AND RESTRAINT. 

•:• 

SELFISH PROPENSITIES. 

What are the natural functions of the Selfish 
Propensities ? 

Ans. — The natural functions of the Selfish 
Propensities are a love of life for life's sake, as 
a result of Vitativeness. The building up of 
self, as a result of Alimentiveness. The 
accumulation of property, as a result of Acquis- 
itiveness; and the defence and protection of our 
rights, as a result of Combativeness and Execu- 
tiveness. 

If the front portion of this group be larger 
than the back part there will be great desire to 
accumulate. If the back part be large and the 
front small there will be more -desire for con- 
tention than accumulation. 



SEYMOURS KEY TO PHRENOLOGY. 



125 




palmer. (English Poisoner.) Selfish Propensities large. 



How are mankind to cultivate the Selfish Pro- 
pensities ? 

Ans. — Try to be forcible and energetic. 
Stand up for your own rights and the rights of 
others, cultivate a spirit of Combativeness. Be 
determined to break down the oppositions that 



126 SEYMOUR'S KEY TO PHRENOLOGY. 

lie in your way. Cultivate a spirit of industry, 
strive to lay up something for the future and 
practice economy. Do not allow either your 
Benevolence or Friendship, your Cautiousness 
or Approbation to run away with you, but try 
and persuade yourself that charity begins at 
home. The best friend that a man or woman 
has in this world is ready cash, and the noblest 
part of manhood that has ever been demon- 
strated to the world is honest integrity and 
valor. 

How are mankind to restrain the Selfish Pro- 
pensities ? 

Ans. — Cultivate a benevolent and charitable 
spirit, strive to make -peace instead of ivar. If 
you are provoked, instead of contending with 
}^our opponents leave them. Neither court con- 
troversy nor take part in debates of an agressive 
nature. Use your reason on all subjects, to 
consider the rights of others as well as your 
own and strive to be governed by the " golden 
rule " of " doing unto others as you would have 
others do unto you," and always strive to over- 
come evil with good. 



SEYMOUR'S KEY TO PHRENOLOGY. \2*J 



DOflESTIC PROPENSITIES. 





What are the natural functions of the Domestic 
Group ? 

Ans. — A desire for reproduction of species, 
as a result of Amativeness. The protection 
and care of the young, as a result of Parental 
Love. The union of society and social improve- 
ments of the community and nation to which 
we belong, as a result of Friendship, Conju- 
gality and Inhabitiveness. 

If the upper portion of this group be larger 
in proportion than the lower, there will be 
manifested more earnestness for the social 
improvements of society in general or the com- 
munity at large than for the domestic'circle. 
If the lower part of this group be the largest 



128 SEYMOUR'S KEY TO PHRENOLOGY. 

there will be more interest manifested for the 
comforts and relations of the domestic fireside, 
a greater love for husband, wife and children 
than for the community at large. 

How are mankind to cultivate the Domestic Pro- 
pensities ? 

Ans. — Seek society. Cultivate a love of 
home by surrounding yourself with the comforts 
of domestic life. Seek the society of the oppo- 
site sex, try to discover and appreciate their 
virtues, rather than their faults. Try to make 
yourself agreeable with society, study domestic 
economy, and cultivate a spirit of kindness for 
the young and for the helpless. 

How are mankind to restrain the Domestic Pro- 
pensities ? 
Ans. — Cultivate Reason and Justice to con- 
sider the rights of those who are not related to 
us by the kindred ties of blood relation. Wan- 
der abroad and try to learn and feel that the 
world is one common family, and that injustice, 
the rights of other homes and other nations 
demands our consideration in all the relations 
of life, as well as the domestic circle or nation 
of which we form a part. 



SEYMOUR S KEY TO PHRENOLOGY. 



I29 



OBSERVATION. 




SIR JOHN A. MACDONALD 



Next the question may be asked, 
What is the natural use of the Observing group ? 

Ans. — To take cognizance of external 
objects, and look ahead, as a result of Individu- 
ality. To measure distances, observe the laws 
of gravitation, and the density of organic struc- 



130 SEYMOUR'S KEY TO PHRENOLOGY. 

ture, as a result of Size and Weight. To 
recognize the symmetry and proportions of 
parts and the accuracy of lines, as the result of 
Form. To recognize the harmony of shade 
and beauty, as the result of Color; in fact to 
take into consideration the physiognomical 
appearances of things generally, and to become 
systematical in all our arrangements, as a 
result of Order and Calculation. 

How are mankind to cultivate Observation ? 

Ans. — Take notice of things, try to become 
interested in the variety of shades in pictures, 
in frames, buildings, complexion of the human 
face, hair, eyes and dress. Study the relative 
size of things and the proportion of parts in the 
length of the limbs, the breadth of the shoul- 
ders, the size of the head, hands and feet. Try 
to measure distances by the eye, and in all the 
business relations of life, try to look after the 
little points and little things. 

To restrain this Group is scarcely necessary 
except to avoid being too inquisitive, and 
through a lack of forethought to pry into other 
people's business. 



SEYMOURS KEY TO PHRENOLOGY. 131 



FORETHOUGHT. 




forethought, large. (Benj. F. Tracy.) 

What are the natural functions of Forethought ? 

Ans. — To avoid difficulties, to look ahead, 
to prevent crime and disaster, to appeal to 
Reason in order to learn the probable effects of 
action, to forsee evil and to flee from it. 



132 SEYMOURS KEY TO PHRENOLOGY. 

How are mankind to cultivate the influence of 
this group ? 

Ans. — Stop and think before deciding how 
to act. Never enter into a speculation before 
you have properly considered the cost. When 
about to do anything new, first ask yourself the 
question: "Am I capable of accomplishing it, 
or if I should fail what effect will my failure 
have upon my future life ? " And whenever 
you are about to make a remark which in any 
way pertains to the conduct of someone else, 
try to place yourself in the position of the per- 
son of whom } r ou are about to speak and then 
say that only, which you would be willing they 
should say of you were you in their position. 

How are mankind to restrain the influence of 
Forethought ? 
Ans. — Try to be bold and fearless, always 
be candid and outspoken, alwa} T s avoid decep- 
tion, do not countenance backbiting or slander, 
let everything be done as openly as possible, 
try to be social and communicative, never show 
a cowardly spirit and instead of borrowing 
trouble, always try to look on the bright side of 
things. 



SEYMOURS KEY TO PHRENOLOGY. 1 33 

APPLICATION. 

What is the natural function of Application ? 

Ans. — The disposition to stick to one thing 
at a time, and to persevere until you have fully 
accomplished your purpose. 

How are mankind to cultivate the faculty of 
Application ? 

Ans. — By devoting a certain amount of time 
each day to the accomplishment of certain 
objects and by always making it a point to 
finish one thing before commencing anything 
else. 

How are mankind to restrain the faculty of 
Application ? 

Ans. — By cultivating a love of variety, 
engage in a business where a variety of thought 
and change of action is required, study brevity 
and avoid being tedious or long winded in story 
telling. Try to do everything in the shortest 
possible manner. 



134 SEYMOUR S KEY TO PHRENOLOGY. 



DISPLAY. 




display, large. (Mrs. Langtry.) 



What is the natural function of Display ? 

Ans. — To think well of ourselves, to seek 
and appreciate the good opinion of others, and 
to impart to our natures a fondness for position 
in society. To render us ambitious. 



SEYMOUR'S KEY TO PHRENOLOGY. 1 35 

How are mankind to cultivate Display ? 

Ans. — By trying to persuade ourselves that 
we can accomplish as much as others if we try. 
By throwing aside our fears and undertaking 
enterprises, and should we fail, consoling our- 
selves with the fact that some who have 
reached the top of the ladder have often failed 
in their attempts, and then try it over again. 
Ever strive to push ourselves ahead. Be 
particular to defend and maintain a good repu- 
tation, and never allow ourselves to be dragged 
down by becoming the associate of those whose 
natural tendencies are low, and whose conduct 
is vulgar. 

How are mankind to restrain the faculty of 
Display ? 

Ans. — Try to be practical, be content with 
moderate success and do not assume more than 
our experience will reasonably warrant we can 
accomplish. Learn to esteem others rather 
than ourselves. Never show ourselves to be 
dogmatic, egotistical or vain. Be content to 
follow as well as to lead 



136 Seymour's key to phrenology. 



JUSTICE. 




justice, large. (W. E. Gladstone.) 



What is the natural function of the group we 
call Justice ? 

Ans. — Integrity, uprightness, honesty of pur- 
pose and stability. 

How are mankind to cultivate the group we call 
Justice ? 

Ans. — Always strive to fulfill our promises, 
strive to do to others that which we would like 



SEYMOUR'S KEY TO PHRENOLOGY. 1 37 

done to us if we were in the others' circum- 
stances. Never promise to do anything we do 
not intend to accomplish. Strive to be honest 
in the payment of our debts, and in the expres- 
sion of a sentiment. Never tell a lie, either as 
a joke or with the intention to deceive our 
fellowmen. Always stand up for the defence 
of right though it may sometimes bring con- 
demnation upon our heads. Try to be stead- 
fast in carrying out our purposes and never 
allow ourselves to be influenced to do what we 
may consider to be wrong even though our 
dearest friends may forsake us because of our 
integrity. Always stop and ask the question 
"is it right?" before deciding how to act. 

How are mankind to restrain the group called 
Justice ? 

Ans. — To restrain this group is never neces- 
sary when properly regulated by Reason. 
Hence, instead of restraining this group we 
would advise the cultivation of Reason and 
Observation. 



u* 



SEYMOUR'S KEY TO PHRENOLOGY. 



EMOTION. 




emotion, large. (Ira D. Sankey.) 

What are the natural functions of the Emotional 
group ? 

Ans. — Sympathy, devotion, faith and hope, 
charity for the weak and helpless, reverence for 
the good and great and hope for the improve- 
ments of the future. 



SEYMOURS KEY TO PHRENOLOGY. 1 39 

How are mankind to cultivate the Emotional 
group ? 

Ans. — Cultivate a spirit of reverence for our 
fellowmen by trying to find the good there is 
in humanity rather than the evil. Look on the 
bright side of things; when cast down by mis- 
fortune to-day, try to hope for better things 
to-morrow. Try to be charitable and kind to 
everybody, mingle with people who have a 
good development of the Emotional nature, 
learn to sympathise with those who suffer, and 
try to enter into a spirit of enjoyment by 
attending concerts, recitations, pathetic theat- 
rical dramas, religious services, etc. 

How are mankind to restrain the Emotional 
group ? 

Ans. — Look on the practical side of life, 
avoid everything of an excitable or emotional 
nature. Learn the nature of an entertainment, 
scene or action which will the most easily 
excite your emotion and bring tears to your 
eyes or undue estacy, and then avoid placing 
yourself en rapport with the same. 



140 SEYMOUR S KEY TO PHRENOLOGY. 







PERFECTIVE GROUP, LARGE. (G. W. Childs.) 



SEYMOUR S KEY TO PHRENOLOGY. 



PERFECTIVE CROUP. 

What are the natural functions of the Perfective 
group ? 

Ans .--To conceive ideas, construct sentences, 
put parts together in mechanics, to mimic, 
make things after a pattern, to render ourselves 
agreeable among society, act with proper 
decorum and to appreciate the beautiful, 
majestic and grand in nature and art. 

If the upper and front portion of the group 
be the largest in proportion, then there will be 
a disposition to invent new ways of doing 
things. If the back and lower portion is the 
largest then there will be more ability to copy 
and make things after a pattern than originality. 

How are mankind to cultivate the Perfective 
group ? 

Ans. — By attempting to construct sentences 
or trying to make things after a pattern. Try 
to act a part in an assumed character, take part 
in discussions, practice elocution, penmanship, 
music, etc., also cultivate a happy, mirthful and 
agreeable way of saying and doing things. 



142 SEYMOUR'S KEY TO PHRENOLOGY. 

And in every possible condition in life strive 
to be as near what you consider perfection as 
possible. 

How are mankind to restrain the Perfective 
group ? 

Ans. — To restrain this group is scarcely 
ever necessary except where Mirthfulness and 
Imitation combine in a high degree over Ideal- 
ity, Constructiveness and Sublimity; when 
there will be a liability to coarse jests and 
boisterous laughing. Jn such cases persons 
should cultivate their Ideality and use their 
Observation and Reason to prevent undue and 
vulgar hilarity, and should cultivate a sober, 
sedate mode of conduct. 

If the upper portion of the Perfective group 
combines with large Application there will be 
a liability of persons having such a monomania 
for inventions and to brood over them until 
they become unbalanced in reason. Hence, 
such persons should seek to carry out the ideas 
of their fellowmen. 



— "—^■■■■■^■■■I 



SEYMOURS KEY TO PHRENOLOGY. 143 



REFLECTIVES. 




What are the natural functions of the Reflective 
group ? 

Ans. — To trace the connection between 
cause and effect, to compare, criticise and 
analyze the different parts of every subject and 
object with which we have to deal, to remem- 



,144 SEYMOURS KEY TO PHRENOLOGY. 

ber dates, events and circumstances, to give 
historical information and to decide what is 
the proper course to be pursued in order to 
make life a success in all its moral, civil and 
social relations. 

How are mankind to cultivate the Reflective 
group? 

Ans. — Always strive to learn the reason 
why of things. Never be satisfied with know- 
ing things are as they are, but try to learn why 
they are. Compare objects and try to learn 
the similarity and dis-similarity between them. 
Take notice of the force of circumstances in 
our own life or that of the lives of others, read 
history and take notice of causes and effects as 
they have been linked together in the great 
chain of progress which has marked the history 
of the world. Cultivate Time and Eventuality 
by striving to remember events and the dates 
when events occurred. And as we have said 
of Forethought, whenever you are about to 
perform an act or enter into an engagement, 
stop and consider its probable results. This 
is one of the groups that need no restraint. 



SEYMOUR'S KEY TO PHRENOLOGY. 145 



Combination of Groups and Their 
Influence upon Character. 



SELFISH SENTIMENTS. 

The Selfish Sentiments may be considered as 
a combination of Display and Forethought. 
The natural language of this combination is a 
love of self from Self-Esteem, a fondness for 
display and a desire to be thought well of by 
our fellowmen from Approbation, and a 
hesitation to act from fear of abjection and 
condemnation for wrong doing as a result of 
Cautiousness and Approbation combined. 

Where the group we call Forethought pre- 
dominates in this combination, or where the 
side head toward the back is larger than the 
upper part of the back head, there will be man- 
ifested in the character of persons so organized, 
a great deal of hesitation. They will be found 
to be slow in coming to a conclusion, and act 
with a good degree of Forethought. Persons in 



146 SEYMOUR'S KEY TO PHRENOLOGY. 

whom the upper and back part is largest, or 
that part we call Display, will be found to be 
rather reckless characters, apt to get into hot 
water for want of due deliberation, and are 
usually known to brag far more than they 
execute. 



riORAL SENTIMENTS. 

Man's Moral Sentiments may be considered 
to be a combination of what we term Justice 
and the Emotional. The natural function of 
the Moral Sentiments in man is the admiration 
of Justice and confidence in one another as a 
result of Conscientiousness. Breadth and lib- 
erality of sentiment as well as a charitable 
disposition toward those who need help as a 
result of Benevolence. A reverence for the 
good and great, and a desire for the moral 
improvement of mankind as a result of Venera- 
tion. Steadfastness of purpose as a result of 
Firmness. A disposition to look on the bright 
side of things as a result of Hope, and faith in 
testimony and an intuitive perception of spiritual 
gifts and clairvoyant visions as a result of 
Spirituality. 



SEYMOURS KEY TO PHRENOLOGY. I47 

Persons in whom the front part of the top 
head is large or what is termed the Emotional 
group and the back part small, are usually 
found to be very generous and sympathetic, but 
are not always found to be very particular as to 
whose means they use in bestowing gifts, or 
what means they employ to get possession of 
the same. Where the back part is larger than 
the front, or Justice larger than Benevolence, 
and Veneration and Spirituality large they will 
be found to be very exacting in business, 
strictly honest but not very charitable except 
for religious purposes. Where Justice is large, 
Veneration and Benevolence with Hope and 
Spirituality small, or the top part of the Emo- 
tional and Justice is large, persons will be 
found to be strictly honest, and charitable to 
their fellowmen, but will not be disposed to 
give freely to religious institutions. Thus we 
see that while the Moral Sentiments constitute 
man's Religious Nature and the development 
of that part of the head which we call the seat 
of Justice imparts a desire for right, the mani- 
festations of these sentiments are governed by 
that part which is the most prominent in its 
development. 



148 SEYMOUR'S KEY TO PHRENOLOGY. 

REASONING FACULTIES. 

Man's Reasoning Faculties are to be deter- 
mined by a combination of his Perfective and 
Reflective abilities. The natural function of 
the Reasoning Faculties is to remember facts, 
incidents and circumstances as a result of 
Eventuality, to remember dates of which an 
event occur for historical information; to com- 
pare, criticise and analyze events, facts and 
circumstances as a result of Comparison; to 
trace the connection between cause and effect, 
and from the force of circumstances and results 
in the past and present, to anticipate the proba- 
bilities and necessities of the future as a result 
of Causality, and by the aid of Constructiveness 
to mechanically provide improvements in every 
line of life. Without the development of the 
reasoning faculties to reflect, compare and crit- 
icise there could be no progression. It is the 
use and exercise of these faculties which com- 
prehends the force of circumstances in all its 
possibilities and liabilities. Observation may 
take cognizance of facts and circumstances as 
they stand objectively before us, but the reason- 
ing faculties furnish a power by which we are 
enabled to look behind the physiognomical 
appearances of things and calculate results. 



SEYMOUR S KEY TO PHRENOLOGY. 149 



Influence of Groups upon Character 

and Their Controlling Influence 

upon Each Other. 



The central group which must hold the reins 
in controlling the exercise of every faculty of 
mind in the brain is that of " Forethought." 
Without the development of this group there 
would be no reserve, no precaution; mankind 
would rush into danger without the slightest 
fear of consequences and without the slightest 
hesitation, would reveal their plans before they 
were matured. This is the controlling group 
which prevents persons having large Hope and 
Approbation from going into extensive specula- 
tions without counting the cost and consequently 
with disastrous results. Whenever mankind is 
about to perform an action, enter into a specu- 
lation, devise a plan in the interest of self, the 
community or world at large, this group says, 
" Hold on until I summon together all the 



150 SEYMOURS KEY TO PHRENOLOGY. 

other groups and get their counsel." And 
when a council has been called with the Reflec- 
tives as lawyer, Justice as jury, and the 
Perceptives or Observation as witnesses, an 
investigation is commenced, and if there be no 
objections from either a social or domestic 
standpoint, if it does not seem to interfere with 
the harmony of the family, divide friendship, 
nor in any way prove disastrous to the well- 
being of mankind, but rather adds to the 
improvement of the race, then " Forethought " 
as judge, no longer holds a check upon its 
execution. But, if on the other hand the 
Reflectives show the design or action to be one 
which is likely to prove disastrous to the inter- 
ests of the community, or in any way an 
injustice to our fellowmen, then " Forethought" 
calls upon Justice to condemn the scheme and 
prevent its execution. But, if after all the wit- 
nesses have been examined and the Reflective 
group has fully ventilated the subject under 
consideration and no fault is found, then " Fore- 
thought " at once calls upon the Perfectives as 
executioners, to carry the plan into effect. 
Although the development and legitimate 



SEYMOUR'S KEY TO PHRENOLOGY. 151 

functions of each group of faculties in the 
brain have a tendency to the well-being and 
happiness of mankind, certain combinations are 
detrimental to progression, civilization and the 
common good of humanity, while certain other 
combinations are productive of the well-being 
of society in general. To understand these 
combinations and their influence upon character 
is of great importance to all mankind and 
especially to those who would make a profes- 
sion of delineating character. Hence to make 
the subject as clear as possible we give a brief 
sketch of the combination and influence of 
groups upon each other. 



152 SEYMOURS KEY TO PHRENOLOGY. 



THE COMBINATION OF THE DOMESTIC AND 
SELFISH PROPENSITIES. 




JAS. G. BLAINE. 



In their development triumphing over every 
other group, would inspire in the minds of 
those so organized a spirit of selfishness for the 
welfare of family, friends and the community 
or nation to which they belong, and would be 



SEYMOURS KEY TO PHRENOLOGY. 1 53 

likely to lead to prejudice and jealousy against 
all who are not related either by the kindred 
ties of blood, marriage, or the rights of citizen- 
ship. Being ungOYerned by Reason and the 
Moral Sentiments, such persons will manifest 
but little or no conception of the rights of 
others, hence, will be forever contending for 
the universal possession of whatever seems for 
their own good. Where the above combina- 
tion is properly controlled by Reason and 
Justice, while there will be manifested a good 
degree of selfishness, they will be apt to recog- 
nize and acknowledge the rights of others, 
although they will manifest a special interest 
for the welfare of their own. The combination 
of the Domestic and Selfish Propensities when 
fully developed gives force to what may be 
properly termed man's animal instincts, and 
when triumphing over every other group ren- 
ders mankind little other than an animal. But 
when properly balanced by Reason and the 
Moral Sentiments it gives vigor to his exertions, 
intensity to his feelings and actuates him with a 
zeal and earnestness that is felt and admired 
even by those who may be his opposers. 



154 SEYMOUR'S KEY TO PHRENOLOGY. 



COriBINATION OF THE PROPENSITIES WITH 
THE MORAL SENTIHENTS. 

A combination of the Emotional Sentiments 
with the Selfish and Domestic Propensities is 
apt to render persons very religious, but their 
religious natures being unenlightened, for want 
of development of the intellectual faculties, 
although they may manifest a great deal of 
zeal and earnestness for what they believe to 
be right in the sight of God and their fellow- 
men, their sentiments are very narrow. They 
are apt to manifest a great deal of bigotry, and 
are likely to endeavor to compel others to 
believe and conform to what their benighted 
Emotional Sentiments have egregiously misled 
them to consider as being the " Will of God." 
And in contending with their fellowmen, either 
for the possession of wealth or fame, they will 
be apt to attribute their success to the special 
providence and favors of an Almighty power. 
Hence, with such a limited sence of justice and 
righteousnes, actuated by a religious zeal, based 
upon the combination of the Emotional 
Sentiments and the Propensities, without the 



SEYMOURS KEY TO PHRENOLOGY. 1 55 

regulation of the intellect, the religions which 
have been established in the past intended to 
make mankind better, have actually made them 
worse, bloodthirsty and cruel in proportion to 
the earnestness of their belief. Where such a 
combination is controlled by the Artistic it 
renders a person an admirer of the beautiful 
and grand in nature and art. It imparts a love 
of romance, and if a good degree of justice be 
added, it broadens out the sympathies of the 
individual and improves the basis of their 
religious emotions. When the combination 
unites with a good development of Observation 
it is apt to render persons very religious and 
disposed to take great interest in the social and 
moral improvements of mankind from a relig- 
ious point of view. Yet in all they do, there 
seems to be a disposition to make their every 
action serve their own interests from a financial 
standpoint. 



I56 SEYMOUR'S KEY TO PHRENOLOGY. 



COMBINATION of the SELFISH PROPENSITIES, 

rlORAL SENTIMENTS AND 

OBSERVATION. 







JOHN WANAMAKER. 



Persons in whom the above combination is 
developed are usually very ambitious as a 
result of their Selfish Propensities, very shrewd 
and keen observers of the circumstances sur- 



SEYMOUR'S KEY TO PHRENOLOGY. 1 57 

rounding them as a result of their Perceptives, 
and are naturally zealous for the promotion of 
what they believe to be right as a result of a 
development of their Moral Sentiments, 
But in the exeeution of their purposes they 
may often manifest more craftiness than sound 
judgment, and be led more by impulse than 
by reason. Hence, their conduct may become 
demoralizing in its tendencies, and lead to 
suffering rather than to the happiness of man- 
kind. Controlled by a good development of 
Reason, this combination will render a person 
a good financier, give breadth and depth to 
their sentiments, controlling their ambition, and 
directing their conduct in the interests of 
humanity in general rather than for the inter- 
ests of self alone. When such a combination 
is found, there is demonstrated the highest and 
noblest traits of manhood. It is to such natures 
we owe a tribute of respect for the many bless- 
ings which we enjoy to-day — morally and 
socially, — over the experience of those who 
gave us birth. 



158 SEYMOUR'S KEY TO PHRENOLOGY. 



HARMONIOUS BLENDING OF GROUPS. 

Persons in whom all the different groups are 
well developed, are, we think the highest type 
of manhood nature can develop. They have 
the Perceptives or Observing Faculties which 
take cognizance of all external forms. The 
Reflectives or Reasoning Faculties, which com- 
pare, criticise and analyze the formation of 
matter and the phenomena of nature, as well 
as to trace the connection between the past and 
present, and by analogy to rationally conclude 
what are the prospects of the future. They 
have the Moral Sentiments which desire the 
well-being of others, sympathies with suffering, 
and through the assistance of Reason adminis- 
ters consolation amid the darkest gloom and 
soothes the distressed in the deepest sorrow, 
whilst the development of their Propensities 
governed by Reason and the Moral Sentiments, 
adds fervor to their zeal, vigor to their exer- 
tions and intensity to their feelings as they 
press forward toward the mark of civilization, 
righteousness and peace for all mankind. 



SEYMOURS KEY TO PHRENOLOGY. 1 59 



Centres of Groups. 

The unity of nature and the harmony of 
parts are manifested in every part of creation. 
Whether we contemplate the starry heavens 
above us or delve into the rocks beneath, we 
learn that the harmony of nature consists in the 
adaptation of parts, and that the universe con- 
sists of so many centres, around which all 
other bodies revolve. 

This, we not only discover to be true from 
the science of Astronomy, but also in Geology, 
Botany and Physiology, and none the less so in 
the science of Phrenology. Each particular 
group has a special organ, like the sun in the 
solar system, around which all others centre, 
and for the promotion of whose welfare all 
the other faculties seem to concentrate their 
forces. 



60 SEYMOUR'S KEY TO PHRENOLOGY. 



VITATIVENESS. 

(love of life.) 




v ^^3 



J. G. WHITTIER. 



In describing the Selfish Propensities we inti- 
mated that their chief tendencies were directed 
toward self-preservation, hence the central of 
the Selfish Propensities, around which all others 
blend their influences is the organ of Vitative 



SEYMOUR'S KEY TO PHRENOLOGY. l6l 

ness or Love of life. When large, this 
propensity seems to keep all the other mem- 
bers of this family group in constant service 
for its welfare. Acquisitiveness is ever active 
in making provision for its support. Aliment - 
iveness is preparing that which may be 
assimilated to the building up of self. Combat- 
iveness and Executiveness are called upon by 
Vitativeness to resist intruders and to break 
down all oppositions that it may have to con- 
tend with, internally or externally, mental or 
physical. 

Where the organ of Vitativeness is small 
there is usually but little ambition, persons 
become easily discouraged in business, care 
but little for their surroundings and show but 
little disposition to resist disease or death, and 
if Hope be small there is a liability in a 
moment of discouragement to commit suicide. 



INHABITIVENESS. 

The central organ in the Domestic Group is 
Inhabitiveness. It is this propensity in the 
nature of mankind which longs for the comforts 



l62 SEYMOUR'S KEY TO PHRENOLOGY. 

of domestic life, which desires a home of our 
own, and which stimulates all the other facul- 
ties in the Domestic Group to lend their 
influence in making home the most sacred spot 
on earth. Without the influence of the organ 
of Inhabitiveness, instead of being what is 
termed a " civilized race," enjoying the blessing 
of social intercourse around the domestic fire- 
side of happy, neighboring homes, mingling 
our voices together in our "halls of pleasure," 
worshiping within the walls of some beautiful 
" temple," or rejoicing in that fraternal tie that 
binds us together as a nation, we would be but 
wanderers, and undoubtedly would manifest as 
much ferocity as the New Zealand cannibal or 
the most barbarous tribes of the uncivilized 
Redmen of our forests. It is this faculty 
which stimulates Friendship in its desire for 
sociability, and leads to the establishment of 
peace and unity among family and friends, as 
well as to seek the interests of the domestic 
fireside or the community and nation to which 
we belong. 

It is this love of home which modifies the 
fires of Amativeness, and calls upon Conjugality 



Seymour's key to phrenology. 163 

to concentrate our affections upon one person, 
unites in the bonds of matrimony, makes a 
careful provision for the fruits of love, and 
stimulates the organ of Philoprogenitiveness 
with a thrill of joy as we tenderly gaze upon 
the new-born faces of our offspring. 

It has nerved the heart of the soldier in the 
field of battle, cheered the heart of the weary 
traveller in his journeys through the world, 
given inspiration to the poet's song, made care 
a pleasure and toil a duty of delight. The 
poet has beautifully expressed the sentiments of 
Inhabitiveness under the title " Wedlock." 

WEDLOCK. 

O holy power of pure, devoted love ! 
And O, thou holy, sacred name of home ! 
Prime bliss of earth ! Behind us and before, 
Our guiding-star, our refuge ! When we plunge 
Loose from the safeguard of our father's roof, 
On life's uncertain flood exposed and driven, 
'Tis the mild memory of thy sacred days 
That keeps the young man pure. A father's eye, 
A mother's smile, a sister's gentle love, 
The table and the altar and the hearth, 
In reverend image keep their eager hold 
Upon his heart and crowd out guilt and shame. 
Then, too, the hope that in some after day 
Those concentrated ties shall be renewed 
In him the founder of another house, 



164 SEYMOUR'S KEY TO PHRENOLOGY. 



And wife and children earth's so precious names, 
Be gathered round the hearth where he himself, 
Shall be the father, O, this glowing hope, 
With Memory co-working, lightens toil, 
And renders impotent the plots of earth 
To warp him from his innocence and faith ! 

— Henry Ware, Jr 



CONSCIENTIOUSNESS. 

The centre of the Moral Group is Conscien- 
tiousness — a love of right, a sense of justice. 
This organ calls upon Firmness to be steadfast 
in the execution of an argument. Benevolence 
to be charitable to others. Spirituality to have 
faith, and to give credence to testimony. Hope 
to look on the bright side of things and expect 
good rather than evil. Veneration to reverence 
the good and great, and to have due respect for 
age and superiors. The influence which the 
organ of Conscientiousness bears upon the 
Moral Group, is a tendency to seek the general 
good of mankind and the moral improvement 
of the race. Although in the accomplishment 
of its desires, the activity of all the other facul- 
ties in the Moral Group must be dh'ected by 
some other centre. 



SEYMOUR S KEY TO PHRENOLOGY. 



65 



INDIVIDUALITY. 




T. W. KEENE. 



The centre of the Perceptive Group is Indi- 
viduality or what may be termed the organ of 
inquisitiveness — a desire to see, to examine and 
know all about everything with which we come 
in contact. It is the only organ in the brain 
which recognizes distinction. Its influence is 
felt by Calculation, for without it there could 



166 Seymour's key to phrenology. 

be no mathematical numerations, because no 
recognized distinction of numbers to compute. 
If the influence of Individuality be lost, Size 
and Form would have no data upon which to 
build the symmetry and proportion of parts. 
Color might recognize and enjoy sensations of 
delight from the harmony and blending of color 
as a whole, but without the power and influence 
of Individuality, it would fail to tell them apart. 
Weight might recognize the law of gravitation 
and determine the density of organic structure, 
but without the development of Individuality it 
would fail to remember the distinction between 
wood, steel or any other material necessary for 
use. Order with its power of arrangement, 
would be useless without the influence of Indi- 
viduality, because it would never see what 
needed to be arranged. 



IDEALITY. 



The central organ in the Artistic and 
Mechanical, or the Perfective Group, is Ideality, 
which inspires mankind with a love of improve- 
ment, and desires the elevation and perfection 



SEYMOUR'S KEY TO PHRENOLOGY. 167 

of every object presented to the mind. Ideality 
adds a sense of refinement to the faculty of 
mirthfulness, without which its sense of humor 
would become vulgar and coarse in its 
expression. Without the influence of Ideality, 
Sublimity might admire the beauties of the 
present, but could form no conception of any- 
thing superior; hence the poetry of nature and 
art would all be lost, and the thrilling inspira- 
tions of song, which so often lifts us up amid 
the cares and perplexities of life, would find no 
response in our natures. Constructiveness 
might furnish us with the ability and disposition 
to put parts together, and Imitation with the 
ability to make things after a pattern; but 
without the influence of Ideality, to formulate 
new ideas and to conceive improvements in 
mechanical arts, or the construction of sentences 
for the better understanding of sentiments in 
literature, the power of Constructiveness and 
Imitation would be so limited that their influ- 
ence would but little benefit humanity. 



68 SEYMOUR'S KEY TO PHRENOLOGY. 



COMPARISON. 

The centre in the Reasoning Group is Com- 
parison. Like a mighty arbitrator, Comparison 
sits upon the throne of Reason and decides 
upon all subjects of Interest. Casualty, with 
its power of investigation, delving into the 
mysteries of the past and present, desirous of 
knowing the why and wherefore or tracing the 
connection between cause and effect, comes to 
Comparison for a decision of right and wrong. 
Human nature, with its intuitive perception of 
character and power of judgment at sight, is 
never wholly satisfied with its impressions until 
it has consulted Comparison and allowed it to 
analogically draw its conclusions. Agreeable- 
ness, if ungoverned by Comparison, ofttimes 
falls into error by becoming too familiar with 
the unworthy. Whilst Eventuality, Language, 
Time and Tune, all need to be regulated by its 
judgment as to when and where they shall give 
expression to their powers. 



SEYMOUR'S KEY TO PHRENOLOGY. 169 



Temperaments. 



By the Temperaments we mean those quali- 
ties in the general make up of an individual 
which indicate strength, action, sentiment and 
health. 



CLASSIFICATION OF TEriPERAMENTS. 

The Temperaments are classified into what 
is termed the Motive, Mental and Vital. The 
Motive implies strength, large bones, dense 
muscles, and compactness of fibre or tissue. 
The Mental Temperament implies acuteness, a 
delicately organixed constitution, small bones 
and muscles; one having a nervous, sensitive, 
active nature. The Vital Temperament implies 
health, a good digestion, good circulation and, 
as a consequence, a well rounded form or body. 

In determining character the predominance 
of either, as well as the combination of Temper- 



170 



SEYMOUR S KEY TO PHRENOLOGY. 



aments, should always be taken into considera- 
tion. Where there is a predominance of the 
Motive Temperament over the Mental and 




MOTIVE TEMPERAMENT. 



Vital the individual is adapted to outdoor exer- 
cises, and is usually automatic in action and 
conduct, manifesting but little judgment in the 



SEYMOUR'S KEY TO PHRENOLOGY. 



171 



affairs of life, having but little mechanical 
ability, usually very awkward and better fitted 
for a laborer than a mechanic, and for the 
common drudgery of life than for a governor 
or governess. 




VITAL TEMPERAMENT. 



Where the Vital Temperament predominates 
over the Mental and Motive, persons are usu- 
ally fond of luxuries and are apt to be lazy, 
showing but little disposition, as a rule, to do 
anything but gratify the desires of their animal 
natures. If they seek information at all it is 
generally of a sensational character, and their 
desire for pleasure is usually of a low order. 



172 



SEYMOURS KEY TO PHRENOLOGY. 




MENTAL TEMPERAMENT. 



Persons in whom the Mental Temperament 
predominates are usually thoughtful and studi- 
ous, always seeming to be meditating upon 
something, and they are often very nervous and 
sensitive to their surroundings. 



COMBINATION OF THE TEMPERArlENTS. 

In combining the Temperaments we have 
what may be termed the Mental-Motive, the 
Motive-Mental, the Mental- Vital and the Vital- 
Mental, also the Motive-Vital and the Vital- 
Motive. 



SEYMOUR S KEY TO PHRENOLOGY. 173 

By the Mental-Motive we mean a person in 
whom the Mental Temperament predominates 
over the Motive, and the Motive over the 
Vital: that is to say, one in whom the Mental 
Temperament is the highest, the Motive next 
and the Vital the most deficient. 

By the Motive-Mental we mean a person in 
whom the Motive Temperament is the highest, 
the Mental next and the Vital last. 

By the Mental-Vital we mean a person in 
whom the Mental Temperament is the highest, 
the Vital next and the Motive last. 

By the Vital-Mental we mean a person in 
whom the Vital predominates over the Mental, 
and the Mental over the Motive. 

By the Motive-Mental we mean a person in 
whom the Motive is the highest, the Vital next 
and the Mental last, and by the Vital-Motive 
we mean one in whom the Vital is the highest, 
the Motive next and the Mental Temperament 
the most deficient. 



174 SEYMOURS KEY TO PHRENOLOGY. 

INFLUENCE OF DIFFERENT COriBINATIONS 
OF TEMPERAMENT ON CHARACTER. 

Mental- Motive. — Persons in whom the 
Mental-Motive Temperament predominates 
usually manifest great mental power, breadth 
and depth of thought with a good degree of 
executive ability. Persons of this combination 
are usually fond of science and philosophy, 
subjects which have some solid basis, and they 
rarely indulge in anything of a sensational or 
sentimental nature. It is to this class of men 
and women that the world is largely indebted 
for the advancement of our boasted systems of 
science and civilization; men and women who 
are ever found to be the leaders of society 
where depth of thought and practical effort is 
required. For an illustration of this combina- 
tion the reader is referred to Hon. Wm. E. 
Gladstone. (Page 136,) 

Motive- Mental. — Persons in whom the 
Motive-Mental combines are usually very 
active. They have great ambition to stand at 
the head of the class in anything and every- 
thing they undertake, and are seldom satisfied 



SEYMOUR'S KEY TO PHRENOLOGY. 1 75 

unless they can hold a leading position in society. 
They are not often noted for any great depth 
of thought, but rather for their keen percep- 
tions and practical observations. Some of the 
greatest, although not the most profound, men 
that this world has ever known have been men 
of this combination. They are usually known 
as warriors, explorers, navigators, or politicians; 
we rarely find such combinations among the 
philosophers and scientists. For an illustration 
of this combination the reader is referred to 
Sir John A. McDonald. (Page 129.) 

Mental- Vital. — Persons in whom the Mental- 
Vital predominates are usually brilliant in 
thought, artistic in taste, and sympathetic and 
emotional, yet they manifest great depth of 
thought and power of persuasion. For an 
illustration of this combination the reader is 
referred to Hon. Geo. W. Childs. (Page 140.) 

Vital- Mental. — Persons in whom the Vital- 
Mental combines usually manifest more ability 
to plan than disposition to execute. They are 
shrewd in making plans, and often take the 
lead in society rather by the cunningness of 



176 SEYMOUR'S KEY TO PHRENOLOGY. 

their devices than by their disposition to labor. 
They are fond of what may be termed a " good 
time" and of jovial company; they are often 
sanguine in nature, witty in their remarks and 
disposed to take life easy, yet if properly 
directed will often manifest great energy in 
social improvements. Such persons are emo- 
tional, sympathetic, and often very impulsive. 
For an illustration of this combination the 
reader is referred to illustration of Amativeness. 
(Page 40.) 

Motive- Vital. — Persons of this combination 
are noted for their strength and endurance, 
and are better adapted to a mechanical life 
than to science or literature. They are the 
men for the fields and the workshop; often 
manifesting great practical talent, but with 
little taste for literary pursuits where thought- 
fulness and study are required. 

Vital-Motive. — Persons of this combination 
are often disposed to take life easy, manifesting 
but little disposition to work or study, and they 
only bestir themselves when they realize that 
it is greatly to their own advantage to act. 



SEYMOUR S KEY TO PHRENOLOGY. 1 77 

Persons of this class are usually very selfish, 
caring but little for their fellow-men, and mani- 
festing but little judgment, sense or justice. 
They are extremely emotional, and being 
ignorant are very often superstitious, thus being 
more successfully led and governed through 
fear than reason. For an illustration of this 
combination the reader is referred to Palmer 
the English poisoner. (Page 125.) 

So strong is the influence which the Temper- 
aments have upon the character that two 
persons similarly organized, so far as the con- 
struction of the brain leading to mechanical 
ability or commercial transaction is concerned, 
differ so materially in sentiments that if circum- 
stances permit, each will pursue an entirely 
different course in life. One will be apt to 
work in machinery, while another will manifest 
similar ability in literature. That is to say, 
a similar development of Constructiveness in 
one would naturally lead to the construction of 
sentences, while in the other it would lead to 
the putting together of parts in machinery. 
Ideality in one, combining with Causality and 
Constructiveness would lead to mechanical 



178 SEYMOUR'S KEY TO PHRENOLOGY. 

invention, while in the other it would lead to 
the conception of ideas and analytical reasoning 
on social and moral questions pertaining to the 
well-being of society. Hence, it is not enough 
to know the location and size of the organs in 
the brain, but in order to determine character 
correctly, we must take into consideration and 
be able to determine accurately the combi- 
nation of Temperaments and physiological 
conditions which determine the quality and 
proportionately influences the direction of these 
faculties into the different channels of active 
service in life. 

And now let me remark, from what already 
has been stated upon the subject of Tempera- 
ments we learn that a harmonious blending is 
essential to the highest success in life, and the 
greatest manifestation of intellect, whether in 
science, political economy or religion, has been 
in men in whom the Temperaments have been 
most uniformly blended. Where there is a 
deficiency of the Vital and Motive, although 
there may be a brilliancy of intellect and pro- 
fundity of thought in childhood and early 
manhood, usefulness has been impaired through 



SEYMOUR'S KEY TO PHRENOLOGY. 1 79 

a lack of physical energy and strength, and 
where the Motive or Vital predominates over 
the Mental to any great extent, while there 
may be energy and endurance, there is a defi- 
ciency in the manifestations of intellect. Hence 
it behooves us to understand the combination 
of these temperaments, that in early life we 
may seek to develop the weak and regulate 
the strong until by uniformity of development 
of Temperaments and the education of the 
Mental Faculties, we may prepare ourselves 
and our children after us for the accomplish- 
ment of the noblest purposes in life. 



l8o SEYMOUR'S KEY TO PHRENOLOGY. 



Health. 



To improve the Health we must be governed 
by conditions. We should first ascertain the 
cause of its being impaired and then we may 
determine a course to be pursued to restore 
or improve it. 

If the digestion is weak, then care should be 
taken in the study of the diet. We should try 
to observe what class of food will best agree with 
our digestion; whether we can digest acid 
fruits or whether acids will upset our stomach; 
whether we can eat fat without suffering from 
indigestion or what class of fat, such as beef, 
mutton, pork or butter affects us most. I hold 
that no person can lay down a form of diet that 
will absolutely serve for humanity in general, 
and that, according to the variety of our 
physical constitutions, each individual must 
study their own natures, and their own 
stomachs should be a law unto themselves as 
to what may be chewed or eschewed. For it 



SEYMOURS KEY TO PHRENOLOGY. l8l 

frequently occurs that a person who cannot eat 
and digest beef has the power to digest and 
assimilate pork, whilst another can digest beef 
but cannot eat pork. Some persons can assim- 
ilate and even find a craving for acids, whilst 
others cannot venture to eat fruits of any kind. 
If the lungs are weak or there is a lack of 
breathing power and consequent circulation, 
theri care should be taken to improve the lungs. 
This may be done by out-door exercises. Have 
your rooms well ventilated and drink plenty of 
xold water instead of tea or coffee. When 
undressed, standing upright with your shoulders 
thrown backward, placing the ringers of both 
hands upon the centre of the chest, rub out- 
ward toward the sides for two or three minutes 
at the same time breathing deep, then take a 
good drink of cold water and go to bed. We 
may have but little fear of consumption where 
such a course is practiced. The foregoing 
course of treatments will help to expand the 
lungs, and the oxygen taken in by the extra 
breathing and the free use of cold water will 
help the circulation and the general health may 
thus be improved. 



1 82 SEYMOUR'S KEY TO PHRENOLOGY. 



Qualifications Required for Special 
Pursuits. 



Before entering upon the special qualifications 
necessary for the different trades or professions 
in life, we should observe that there are certain 
faculties which must be used, and consequently 
need to be fully developed, in order to make the 
highest success in any department of life. 
These are Self-Esteem, Firmness, Continuity 
and Executiveness. Self-Esteem to give us 
confidence; Firmness to render us steadfast in 
our purposes; Continuity that we may apply 
ourselves steadily to the accomplishment of one 
thing at a time, or to continue to the end; and 
Executiveness to break down the oppositions 
that lie in our way and render us active in the 
accomplishment of every object we may under- 
take. 

Jozies. — What are the natural qualifications 
of an artist? 

Ans. — Conception, Perception and Construc- 
tion. 



SEYMOUR'S KEY TO PHRENOLOGY. 1 83 

3>ues. — What special organs in the brain need 
be developed to impart these qualifications ? 

Ans. — To constitute the faculty of percep- 
tion a person needs first the development of 
Individuality to recognize distinction; Form to 
recognize the shapes of things; Size for the 
recognition of magnitude or proportion; 
Weight to determine the shade and density, 
and Locality to recognize position. For the 
faculty of Conception is needed a good develop- 
ment of Ideality, which imparts a sense of 
refinement and a vivid imagination; large Hope 
to brighten up the future; large Sublimity and 
Color which imparts beauty, shade and romance 
to their ideals. For the faculty of Construction 
is needed a good development of Constructive- 
ness for putting parts together; Imitation for 
making things after a pattern, and Executive- 
ness for execution. 

£>ues. — Supposing these persons should have 
two of these qualifications well developed and 
the third deficient, would there ever be a desire 
for artistic pursuits of any kind, and if so, to 
what extent might a person become an artist? 

Ans. — Yes. We often find persons who 
have a good development of the Perceptives, 



1 84 SEYMOURS KEY TO PHRENOLOGY. 

also Conceptives, who are very deficient in the 
Constructive faculties; such persons are natural 
lovers of Art, and ofttimes show great ability 
to criticise; yet they lack the mechanical part 
and have no executive ability. Others, having 
large Perceptives and Constructives, are simple 
copyists who lack the faculty of originality. 
Others, having the Constructive and Conceptive 
faculties well developed, but deficient in the 
Perceptives, are good at designing, but lacking 
the faculties of observation they are not prac- 
tical and have not the power to draw pictures 
from real life. 

£>ues. — What are the natural qualifications 
of a mechanic? 

Ans. — Mechanics require similar develop- 
ments to those of an artist; the modifying 
qualifications are the Temperaments. In per- 
sons who are adapted to the heavier branches 
of mechanics we notice the Motive Tempera- 
ment is strongly marked. Those whose 
aspirations and natural tendencies are toward 
the finer branches of mechanical arts usually 
have the Mental or the Mental-Vital Tempera- 
ments the stronger. 



SEYMOUR'S KEY TO PHRENOLOGY. 1 85 



Qualifications Required for the Dif= 

ferent Branches of Literature 

and Science. 



Most of the branches of Literature and 
Science require a predominance of the Mental 
Temperament, backed up by strong Motive 
and good Vital. 

LAWYERS. 

Require strong Mental to impart clearness of 
intellect; a good development of the Vital to 
give intensity of feeling; large Comparison 
and Casuality, which imparts the disposition 
and ability to criticise, compare and analyze; 
large Individuality and Eventuality, to observe 
and retain the technicalities of every subject ; 
large Concentration and Firmness, to render 
them stable in their efforts, with a good degree 
of Self -Esteem, Combativeness and Execu- 
tiveness to render them fond of an argument 



1 86 SEYMOUR'S KEY TO PHRENOLOGY. 

and to meet the opposition. Also a good 

development of Human Nature is essential in 

a lawyer, as it is in every other branch of the 
profession. 

ORATOR. 

Mr. Hyde, in his work on " Elocution and 
Oratory," analyzes the Oratorical Tempera- 
ment thus: " It has a predominance of the Vital 
and Mental systems over the Motive. The 
Vital and Mental are almost evenly balanced, 
the Motive not being deficient and second only 
to the other two. This is necessary, for the 
orator must gain his triumphs in a moment. 
He cannot plod and wait till thoughts and 
emotions arise. His ideas, thoughts and emo- 
tions must blaze out instantaneously and find 
language with equal facility. The Mental and 
Vital conditions meet these requirements 
better than the Motive. The Motive is firm, 
stolid, indifferent, not easily moved. The 
The Mental is quick, keen, versatile and 
responsive to every thought and emotion. The 
Vital is vigorous, round, sensitive, sustaining 
and reproductive and burns readily with pas- 



SEYMOUR'S KEY TO PHRENOLOGY. 1 87 

sion. In the combination of these qualities 
exists the highest conditions of impassioned 
eloquence. When the Motive is not deficient, 
but only secondary to the others, the zeal of 
eloqueuce will be marked by depth, strength 
and endurance as well as by brilliancy and 
versatility. The personal appearance of an 
orator of this Temperament is grand and 
imposing. The body is well developed, round, 
full and symmetrical; the face handsome, 
features regular, full of emotive expression; 
the eyes vivedly speak the passions of the soul. 
A large chest and a full abdomen supply the 
necessary conditions for good breathing. The 
voice is neither baritone, tenor or bass, but 
seems to combine all qualities. It is more 
properly a passion-voice, a voice that readily 
expresses the most conflicting passions. It is 
hard, soft, sympathetic, threatening, angry, 
gentle, rapid, grand and overpowering almost 
at the same moment. Orators of this Temper- 
ament are persuasive and magnetic. Voice, 
gesture, countenance and every attitude of the 
body convey a current of magnetic eloquence 
from the speaker to the audience." 



Seymour's key to phrenology. 



PHYSICIANS. 

Physicians require a good degree of the 
Mental Temperament to give them depth of 
thought and the disposition to study; strong 
Motive Temperament to enable them to with- 
stand fatigue and exposure, and a good 
development of the Vital Temperament to 
part recuperative power, with a good develop- 
ment of^jfche perceptive faculties for practical 
observation as well as strong domestic pro- 
pensities, to render them social and friendly 
with their patients. 



conriERCE. 



Merchants require a good development of 
the Perceptives or Observing Faculties, backed 
up by a good development of the Selfish Pro- 
pensities and Forethought, to render them keen, 
energetic and economical. They should also 
have a good development of the Domestic and 
Social Faculties to render them friendly and to 
enable them to make friends of, and thus retain 
their customers. 



SCALE 



READING CHARACTER, 



PROF. WM. SEYMOUR, 



FOR THE USE OF EXAMINERS IN 



Phrenology and Physiology. 



A DESCRIPTION 
OF THE CHARACTER AND ABILITIES OF 



According to the Science of Phrenology, 

AS GIVEN BY 



...I89. 



Scale for Reading Character. 



ORGANIC QUALITY. 

6. Large. — Implies a refined, sensitive, and 
susceptible nature; one who suffers keenly, 
enjoys deeply, and is often either greatly exalted 
or greatly depressed; having high aspirations, 
the tenderest sympathies, a love for the beauti- 
ful, and a desire for the society of the good and 
true. 

5. Full. — Implies a person whose desires, 
tastes and sentiments are elevating rather than 
degrading; one having a good share of the 
Mental, Vital and Motive Temperaments, but 
not exquisitively sensitive or fine grained. One 
who is liable to be made very good or very 
bad, in proportion to the influence brought to 
bear upon his or her stronger faculties or pro- 
pensities. 

4. Average. — Implies a person plain in 
tastes, practical in views, and better fitted for 

191 



I92 PROF. SEYMOUR'S SCALE 

the common walks of everyday life than for the 
higher walks of literature and art. 

3. Moderate. — Implies rather low organic 
quality; one who manifests a somewhat slug- 
gish and weak mentality; whose tastes and 
sentiments seem to be rather coarse and low. 
Persons having but moderate organic qualities 
should earnestly strive to improve their men- 
tality and cultivate their intellects. 

2. Small. — Implies a person very deficient 
in culture and organic development; one who 
partakes more of the animal than of the 
intellectual. 



MENTAL TEMPERAriENT. 

6. Large. — Implies a person who is delicate 
in structure, small bones, refined in tastes, 
aspiring in sentiments, and repelled by what- 
ever is low, gross or coarse; one well adapted 
to a literary life, or to the finer mechanical arts. 

5. Full. — Implies a person with a good 
development of the nervous temperament ; one 
who is aspiring in his tastes and sentiments, but 
less emotional and sympathetic than those who 



FOR READING CHARACTER. I93 

are more largely developed in mentality. A 
person with a full development of the Mental and 
Motive is calculated to take leading positions 
in thought and action. 

4. Average. — Implies a person having 
neither a coarse or an overwrought organi- 
zation; one who is neither quick of perception, 
brilliant in thought, insensible to impulse, nor 
extremely slow to action. A plain, matter of 
fact person. 

3. Moderate. — Implies a person who is 
rather deficient in mental culture; one who is 
better adapted to manual labor than to study. 
One who is dull of comprehension. 

2. Small. — Implies a person who is but 
little above the animal in intellectual develop- 
ment; one who is extremely dull and stupid. 



flOTIVE TEriPERAMENT. 

6. Large. — Implies a person with good 
development of bone and muscle, a large frame ; 
a tough, wiry, active nature; a person fond of 
a stirring, active business life. One capable of 
enduring a great deal of hardship and fatigue. 



194 PROF. SEYMOUR S SCALE 

One endowed with a powerful will and deter- 
mination of character. 

Full. — Implies a person having a fair devel- 
opment of motive power and energy, as 
described in 6, only in a lesser degree. One 
who is not afraid of work, and is willing to do 
his share of whatever is necessary to be done. 

4. Average. — Implies a person having the 
ability to work ; one whose bones are somewhat 
small and adapted to light work rather than 
heavy. 

3. Moderate. — Implies a person having but 
a feebly developed frame, and deficient in 
motive power; one who lacks strength and has 
not much power of endurance. 

2. Small. — Implies a person who is so poorly 
endowed with power, or muscular force, as to 
be almost entirely deficient of energy, or any 
force of character whatever. 



VITAL TEflPERAMENT. 

6. Large. — Implies rotundity of form, a 
full chest, plenty of flesh, full-blooded, and well 
supplied with the oil of life. Where there is a 



FOR READING CHARACTER. I95 

predominance of this temperament, persons are 
apt to be fond of the luxuries of life and are 
liable to indulge their passions; are fond of 
jovial company, and are more liable than others 
to become addicted to stimulants. 

5. Full. — Implies a person having a good 
degree of the oil of life, good digestion and a 
sanguine nature; fond of society, and always 
ready for what may be termed a good time. 

4. Average. — Implies a person having a 
fair share of vigor and vitality, but no life 
force to waste. One who has need to take care 
not to impair the digestion by stimulants or 
irregular habits. 

3. Moderate. — Implies a person who is 
rather deficient in vitality; one who is rather 
spare in flesh, rather languid, and as a conse- 
quence sometimes low-spirited and gloomy. 

2. Small. — Implies a person who is very 
deficient in vitality; one who has scarcely 
enough energy and force to keep body and 
brain in operation. 



I96 PROF. SEYMOUR'S SCALE 



DIGESTION. 

6. Large. — Implies a person having a good 
digestion; one who scarcely knows from feeling 
that the human body contains such an organ as 
the stomach; one who can readily digest almost 
anything the appetite will accept, and who can 
convert everything to the promotion of health 
and physical enjo}*ment. 

5. Full. — Implies a person having a good 
degree of digestive power, as described in 6, 
only should be more particular in the selection 
of food, both in quality and quantity. 

4. Average. — Implies a person having a 
fair digestion, but will have to be careful not to 
overeat, and must eat plain and easily-digested 
food, or will suffer from digestion. 

3. Moderate. — Implies a person having poor 
digestion; a predisposition to dyspepsia and 
who is apt to be low-spirited and gloomy. 
Hence, should strive to improve the digestion. 

2. Small. — Implies a person having dys- 
pepsia; one who suffers constantly from 
indigestion, and as a consequence is likely to 
be irritable and cross. Cultivate: (See p. 180.) 



FOR READING CHARACTER. I97 

CIRCULATION. 

6. Large. — Implies a person having good 
circulation of the blood, a strong, steady pulse, 
warm feet and hands, as the result of good 
sound lungs, and full, deep breathing. 

5. Full. — Implies a person having good 
circulation but in a slower degree than 6; one 
who suffers little from clear cold weather, and 
has little trouble to keep the extremities warm. 

4. Average. — Implies a person having only 
a fair development of circulation, and who is 
liable to suffer from the various changes of the 
atmosphere; one who has need to keep up the 
circulation by brisk exercise and the practice 
of full, deep breathing. Cultivate: (See Key 
to Phrenology, page 180.) 

3. Moderate. — Implies a person having 
poor circulation, one who is likely to suffer 
from palpitation of the heart, cold feet and 
cold hands, headache, and the extremes of heat 
and cold. Cultivate. 

2. Small. — Implies a person whose blood is 
poor and whose pulse is irregular. Cultivate. 



PROF. SEYMOUR S SCALE 



BREATHING POWER. 

6. Large. — Implies a person having a well- 
developed chest and expansive lungs; one who 
breathes deeply and freely, filling the lungs and 
moving the abdominal muscles at every inspira- 
tion; the manifestation of which will be seen 
in the color of the face, and may be felt in the 
warmth of the hands and feet. 

5 . Full. — Implies a person having fair devel- 
opment of the chest and lungs as described in 
6. One who is not likely to suffer much from 
clear, cold weather, but can generally keep the 
hands and feet warm by ordinary exercise. 

4. Average. — Implies a person having only 
an ordinary development of breathing power; 
one who needs brisk exercise to keep the blood 
in circulation, and to keep fhe extremities warm 
in cold weather. Cultivate: (See p. 180.) 

3. Moderate. — Implies a person being defi- 
cient in development of the chest, small lungs; 
often suffering from cold hands and feet; tight- 
ness of the chest and difficult breathing. Cult. 

2. Small. — Implies a person having but 
little breathing power; one having a pallid 
countenance, a great tendency to asthma and a 
liability to consumption. Cultivate. 



FOR READING CHARACTER. I99 



HEALTH. 

6. Large. — Implies a person having a good 
development of the bodily organs, and a vigor- 
ous, healthy constitution as the outgrowth of 
good digestion, circulation, breathing power 
and the vital temperament. 

5. Full. — Implies a person having a good 
share of health, as described in 6, only in a lesser 
degree; one having a fair share of digestive 
power, and suffers only from indigestion or lack 
of vitality when the laws of health are not 
properly complied with. 

4. Average. — Implies a person having a 
medium development of health and liable to be 
often ailing; one who is somewhat deficient in 
vitality and bodily strength. Cultivate: (See 
Key to Phrenology, page 180.) 

3. Moderate. — Implies a person having a 
poor state of health, one deficient in vitality and 
easily fatigued; having but little ability to 
perform any mental action. Cultivate. 

2. Small. — Implies a person who is almost 
entirely deficient in vitality and has neither the 
ability nor disposition to work or study. Cult. 



200 PROF. SEYMOUR'S SCALE 



ACTIVITY. 

6. Large. — Implies a person having an 
active nature and a restless organization; one 
who is always on the go and cannot be con- 
tented to remain quiet long at a time; one who 
has need to be careful, lest by constant activity 
there should be an early exhaustion of the vital 
powers. 

5. Full. — Implies a person having a good 
degree of activity, one who is ever ready to do 
his share of the work, and is likely to manifest 
a good degree of energy in business. 

4. Average. — Implies a person having a 
fair degree of activity, one who is not afraid of 
work when there is profit in it, but is likely to 
seek the easiest way of doing things. Cult. 

3. Moderate. — Implies a person having but 
little activity, one who is not very fond of labor 
and will work only when it is absolutely 
necessary. Cultivate. 

2. Small. — Implies a person having but 
little ambition; a lazy, indolent person. Cult. 



FOR READING CHARACTER. 201 



EXCITABILITY. 

6. Large. — Implies a person haying a very 
excitable nature; one who is remarkably 
impressional and liable to exaggerate every- 
thing, whether good or bad, and is likely to be 
carried away by sudden impulses. 

5. Full. — Implies a person having an 
impressible nature, but not carried away by 
every impulse; one who is sufficiently suscep- 
tible to exciting causes, but can ordinarily take 
time to consider before deciding how to act. 

4. Average. — Implies a person who is not 
very easily excited; one who is generally calm 
and thoughtful, and scarcely ever carried away 
by excitements of any kind. 

3. Moderate. — Implies a person whom it is 
difficult to arouse; one who seems somewhat 
dull and stupid, cold and passionless. 

2. Small. — Implies a person extremely dull 
and slow of perception; a shiftless, listless 
sleepy sort of being, who is not easily moved, 
either to good or evil. 



202 PROF. SEYMOUR S SCALE 

5ELFISH PROPENSITIES. 

7. Excess. — Your Selfish Propensities are 
very largely developed. You have a great deal 
of Combativeness, a keen appetite, a grasping 
disposition, and you take great pleasure in 
indulging your propensities in the line of build- 
ing up self, and if ungoverned by a good degree 
of Forethought, Reason, Justice and the emo- 
tional faculties you are very likely to be very 
vindictive, cruel and unforgiving in your dispo- 
sition. You should restrain your Selfish 
Propensities, (See Key to Phrenology, page 
126.) 

6. Large. — You have a strong temper, a 
great deal of combative spirit; are fond of 
opposition and are naturally contentious; are 
very close in making bargains and are capable 
of inflicting or enduring pain without faltering, 
and when angry you will be apt to use the most 
forcible language to express your indignation. 
With Forethought, 6 or 7, and Reason, Justice 
and the Emotional Group measuring only 4, 
you will be likely to be very selfish, vindictive 
and cruel, and as you grow older may become 
miserly and close. But with Justice, Reason 



FOR READING CHARACTER. 203 

and Emotion 5 or 6, your Selfish Propensities 
may be turned to a good account as an execu- 
tive power in the interest of the social and 
moral improvements of mankind. Restrain. 

5. Full. — You have a good degree of the 
Selfish Propensities. You are industrious in 
acquiring, are not afraid of work, can endure 
or inflict pain if necessary, but are never inclined 
to be vindictive or cruel; will show a good 
degree of energy in business, but will never 
become very penurious. You may consider 
yourself well developed, so far as your Selfish 
Propensities are concerned. 

4. Average. — You are rather deficient in 
the development of your Selfish Propensities. 
You seem to manifest but little executive ability. 
You lack courage, and if forethought is full or 
large you will be rather nervous in the approach 
of danger. You need the controlling influence 
of Justice, Forethought and Reason to make 
you industrious in acquiring, and sufficiently 
energetic to defend your own rights and the 
rights of those dependent upon you. Cultivate : 
(See Key to Phrenology, page 125.) 

3. Moderate. — You are very deficient in 
executive ability; you lack courage, have no 



204 PROF. SEYMOUR'S SCALE 

relish for argument, are cowardly and, although 
you may desire to do right and act your part in 
the drama of life, you have not the manliness 
to defend your own rights. Cultivate. 

2. Small. — You have little or no executive 
force, and are altogether wanting in courage; 
you are very nervous and fearful. Cultivate. 



DOMESTIC AND SOCIAL PROPENSITIES. 

7. Excess. — Your Domestic and Social 
Propensities are very largely developed. You 
have strong feelings, are passionately fond of 
the opposite sex, and need the vigorous exer- 
cise of your Reason, Forethought and Justice 
to control your desires. You are strong in 
your likes and dislikes; are naturally jealous 
for the society and appreciation of those to 
whom you become attached, and if your Selfish 
Propensities mark 6 or 7 you will be apt to 
pursue a rival with bitter hate. You are likely 
to become a warm friend, but an undesirable 
enemy. Restrain: (See Key to Phrenology, 
page 128). 

6. Large. — You have strong Domestic and 
Social Propensities, you are naturally fond of 



FOR READING CHARACTER. 205 

the opposite sex; have great love for home, and 
are rather too indulgent toward the young. 
You are a strong admirer of personal beauty, 
and are naturally attracted by new faces. 
Properly controlled by Reason, Forethought 
and Justice, your strong Propensities may be 
a blessing to yourself and others. But con- 
trolled by your Selfish Propensities, there is 
great danger of you going to extremes in the 
expression of your feelings and passions, your 
likes and dislikes. Your prayer should be 
"lead us not into temptation, " and your prac- 
tice ever to shun temptation. If your Selfish 
Propensities mark below 6 and above 4, with 
Reason up to 5, and Justice 5 or 6, your 
Domestic and Social nature will give tenderness 
to your feelings, sympathy and ^expression of 
the truest friendship for those you esteem ; with 
charity and kindness for mankind in general. 
But if your selfish propensities mark 6 or 7 and 
3?our Reason and Justice are below 5, you will 
be apt to be jealous, vindictive and cruel in 
}' T our expressions of hate for those you dislike; 
and unduly and unjustly solicitous for the well- 
being of those to whom you become attached. 



206 PROF. SEYMOUR'S SCALE 

The latter combination will also render you 
prejudiced for the welfare of those who are 
bound to you by blood relation; while you may 
be unjust to those who are not related by this 
kindred tie. Restrain, 

5. Full. — Your Domestic and Social Pro- 
pensities are well developed, you have tender 
feelings for the opposite sex, are gallant, social 
and companionable with people in general. 
You have great love of home, and if your 
Display or Perfective groups are 5 or upward, 
you will be likely to take great pleasure in 
surrounding yourself and family (if you have 
one) with the comforts of domestic life. If 
Reason and Justice combine with Display, you 
will be apt to take great interest in the social 
and moral improvement of the community or 
nation to which you may belong, or in which 
you may reside. But if Justice and Display 
are below 5 and the Selfish Propensities up to 
6, you will be apt to become selfish for the 
welfare of your own immediate fireside. 

4. Average. — Your Domestic Propensities 
are fairly developed, you are not wanting in 
tenderness and affection for the^opposite sex, 



FOR READING CHARACTER. 207 

and will be disposed to do and sacrifice much 
for those you love, and with the Selfish Pro- 
pensities only 4 or 5, you will take pleasure in 
entertaining friends around your own fireside 
or visiting your neighbors. You have a good 
degree of friendship, but are not so much 
wrapped up in your family or friends as to 
become unjustly selfish for their welfare. 
Cultivate: (See Key to Phrenology, page 128.) 

3. Moderate. — You are rather deficient in 
the development of your Domestic and Social 
Propensities ; you are rather cold and indifferent 
toward the opposite sex, are not very social; 
are slow to make friends and are more inclined 
to live a secluded life than to mingle with 
society more than duty and the force of cir- 
cumstances demand. Cultivate. 

2. Small. — You are very deficient and 
wanting in the element of Domestic feelings; 
very little feeling for the opposite sex; alto- 
gether wanting in sociability, and you seem to 
take little or no interest in the welfare of 
family, friends or the community at large. 
Cultivate. 



208 PROF. SEYMOUR'S SCALE 

OBSERVATION. 

7. Excess. — You have an insatiable desire 
to see and know everything that comes under 
your notice. You are proverbial for asking 
questions, and with Reason and Forethought 
below 5, are likely to pry into other people's 
business and to make yourself often an unwel- 
come visitor by being too officious. Restrain: 
(See Key to Phrenology, page 130.) 

6. Large. — You have a strong desire to see 
and know all about whatever may come under 
your notice and you are likely to ask a great 
many questions to be satisfied on one. Every 
answer which may be given you, seem to sug- 
gest another question. You are good at 
remembering faces, figures, form or the physi- 
ognomical appearances or shape of objects or 
persons. You have great perception of the 
laws of gravity; like to see everything true, 
and are greatly annoyed by seeing anything 
out of line, such as pictures hanging on the wall, 
doors hanging untrue, etc. And you would 
make an excellent buyer in bulk, where the 
value is to be ascertained by its relative size or 
density. 



FOR READING CHARACTER. 209 

If you have the Motive Temperament full or 
large you are likely to be very systematic in all 
your arrangements, but if the Mental Temper- 
ament be larger than the Motive, your sys- 
tematic disposition will apply more to literature 
and science than to keeping order in your 
domestic surroundings or personal appearance, 
and you would make a better governor or 
governess than a servant. 

5. Full. You have excellent powers of 
observation; you are a keen observer of men 
and things. You are likely to take into con- 
sideration all the little points in business, and 
with your selfish propensities 5, would make a 
good financier. With Reason and the Selfish 
Propensities 5 or 6, you would make a good 
lawyer or teacher. With the Perfective Group, 
Reason and Application 5 or 6, you would 
make an excellent mechanic or artist. 

4. Average. — You have fair powers of 
observation, although you do not seem to be 
very minute or particular in your investigations; 
you are more interested in principles than in 
technicalities, and you are not likely to become 
deeply interested in anything except that which 



2IO PROF. SEYMOURS SCALE 

particularly affects your own welfare or the 
welfare of your friends. It is hard for you to 
grasp the little points in business, and }^ou have 
to guard yourself against being taken the 
advantage of in this respect. You should call 
your Selfish propensities and Reason to aid your 
powers of observation. Cultivate: (See Key 
to Phrenology, page 130.) 

3. Moderate. — You are very deficient in 
your powers of observation. You seem to be 
rather indifferent to the objective world; care 
but little for business, and you manifest great 
indifference to the regulations of society. 
When traveling, you fail to observe a great 
many things which others see and enjoy. 
Cultivate: (See Key to Phrenology, page 130. 

2. Small. — You are almost altogether defi- 
cient in the powers of observation. You take 
little or no notice of things as they pass along, 
and have but little power to gather information. 
Cultivate : (See Key to Phrenology, page 130.) 



FOR READING CHARACTER. 211 

FORETHOUGHT. 

7. Excess. — You are extremely suspicious, 
procrastinating and slow in coming to a decision. 
You seem to prefer an indirect to a straight- 
forward course, and if your Justice and Reason 
mark below 5 you are likely to be cunning and 
hypocritical. Restrain: (See Key to Phren- 
ology, page 132. 

6. Large. — You are slow in coming to a 
decision; you always try to be on the safe side, 
and with observation below 5, you are likely to 
miss a great many good opportunities through 
fear of taking a little risk. If Observation and 
Reason mark 5 or 6, you will be likely to be 
very judicious in making plans, yet you will be 
more slow in carrying them into effect than is 
often consistent with the highest success. With 
the Selfish Propensities 5 or 6, and your Emo- 
tional Group below 5, you will be apt to be 
very close in making bargains, and will show a 
strong inclination to hoarding up your posses- 
sions. With the Domestic Propensities 5 or 6, 
you will be apt to be very anxious for the 
welfare of family and friends, and may ofttimes 
borrow trouble in view of evils which may 
never come upon them. Restrain. 



212 PROF. SEYMOURS SCALE 

5. Full. — You seem to act with a good 
degree of forethought. You generally look 
ahead and try to ascertain the probable results 
before deciding how to act. You are discreet, 
judicious in making plans, and with your Selfish 
and Domestic Propensities up to 5 and below 
6, you are likely to be quite economical in all 
your domestic relations. But with the Selfish 
and Domestic Propensities below 5 and your 
Emotional nature 6, you will be apt to be gov- 
erned by sentiment and, if with the latter 
combination your Perceptives and Reflectives 
are low, you will be easily led, when your sym- 
pathy is touched. 

4. Average. — You are apt to be impulsive 
in your decisions, do not stop to think suffi- 
ciently long before deciding how to act. You 
need the restraining influence of Reason and 
Justice to control your impulses. You should 
always stop and think before deciding how 
to act. You have a fair degree of reserve, and 
you can act with becoming forethought if you 
will only school yourself to do so. But if your 
Selfish Propensities are large above and in front 
of the ear, and small in the location of Vitative- 



FOR READING CHARACTER. 213 

ness with only 4 or 5 in the region of 
Observation and Reason, you are apt to rush 
into danger without consideration of conse- 
quences, and with your Emotional nature 5 or 
6, you will be likely to enter into extensive 
speculations without first counting the cost. 
Cultivate: (See Key to Phrenology, page 132. 

3. Moderate. — You seem to manifest but 
little forethought in any of your undertakings; 
never seem to take proper time to consider 
before deciding how to act. You are very 
impulsive, and are constantly getting into hot 
water for want of due deliberation. You are 
frank and open in your expressions and do not 
practice sufficient discretion to be always 
prudent in your remarks. Cultivate. 

2. Small. — You are altogether wanting in 
forethought. You never seem to look ahead. 
Never stop to consider before deciding how to 
act. Never think of consequences; go pell- 
mell into everything. Never stop to consider 
the feelings of your fellow beings without pass- 
ing remarks about them. Never stop to 
notice who sinks, as long as you swim. 
Cultivate. 



214 PROF. SEYMOUR'S SCALE 



APPLICATION. 

7. Excess. — You seem to become so deeply 
absorbed in one thing at a time as to be entirely 
forgetful of everything else, and you become 
so terribly annoyed by any interruption when 
you undertake to do a thing that you become 
altogether upset. You can only do one thing 
at a time. You are inclined to be tedious and 
long-winded on all subjects. Restrain: (See 
Key to Phrenology, page 133.) 

6. Large. — You have great power of con- 
centration; you become deeply absorbed in 
anything you may undertake to do and are 
very much annoyed by an interruption when 
you undertake to do a thing. You want to do 
one thing at a time and you generally persevere 
to the end in all your undertakings. With a 
good degre of executive ability, or the upper 
and front part of your Selfish Propensities 5 or 
upwards and your Observing faculties 5, you 
will be apt to manifest a good degree of energy 
in business and will be apt to be industrious in 
acquiring. With a good degree of Justice 
added to the former combination you will be 



FOR READING CHARACTER. 21 5 

energetic in the pursuit of what you consider to 
be right and, with a good development of the 
Perfective Group, will be apt to stick at one 
thing in the line of industry without dissatis- 
faction. Restrain. (Key to Phrenology, page 

I33-) 

5. Full. — You have a good degree of 

Application; you can concentrate your thoughts 
upon one subject, and with the Reflective 
group 5 or 6, you can follow a train of thought 
in all its details, or you can readily change to 
something else. You are not likely to become 
tedious or long winded upon any subject and 
you generally write or talk to the point; also 
in business or mechanics you seem to manifest 
a good degree of perseverence. And if your 
Executives be 5 or 6, you will not be lacking 
in energy whenever and wherever it is required. 
4. Average. — You have a fair share of 
Application when occasion requires it, but you 
are generally in a hurry to finish. You love 
short jobs, and if things do not go just right 
you are apt to manifest an impatient spirit. 
With the Emotional group 5 or 6, and the 
Reflective group only 4, you are likely to be 
led by counter influences of thought but you 



2l6 PROF. SEYMOUR'S SCALE 

do not seem to follow out an argument in all 
its details. If your Selfish Propensities are 
below 5, you will be apt to lack in industry and 
be contented with obtaining sufficient to meet 
your expenses. You are not altogether lazy, 
but you are likely to work only when there is 
profit in it. Cultivate. (Key to Phren., 133.) 

3. Moderate. — You are very changeable in 
your plans; very apt to commence many things 
you do not finish. If Forethought be below 5, 
you will be likely to manifest a reckless dispo- 
sition. If Justice be below 5, you will be very 
fickle and perhaps unreliable in the fulfillment 
of your promises. If your selfish propensities 
are below 5, you will be inclined to be lazy. 
Cultivate. 

2. Small. — You are altogether deficient in 
Application; you never seem to stick at any- 
thing. You are like a butterfly in your 
disposition, flipping around from one thing to 
another, and never satisfied with what you are 
at. Cultivate. 



FOR READING CHARACTER. 217 

DISPLAY. 

7. Excess. — You are extremely fond of 
display. You are egotistical, domineering, 
dogmatic and proud. You are never satisfied 
unless you are the " bell sheep " in everything 
in which you may be engaged. You delight 
to blow your own trumpet, and if Justice be 
below 5, you will be apt to promise a good 
deal more than you will fulfill. Restrain: 
(See Key to Phrenology, page 135.) 

6. Large. — You are very fond of display, 
and you have a great deal of self-reliance. 
You are inclined to be dogmatic and egotistical 
and unless you are governed by a good degree 
of the -Reflective Faculties, you will be likely 
to be rather overbearing with those who may 
become subjected to your power. You seldom 
seek advice and hardly ever follow it when 
given. You are very ambitious to stand at the 
head of the class in all of your undertakings, 
and you become very much wounded by the 
slights of your fellowmen. If Application mark 
above 5, you generally carry your point by 
persistent efforts. If your Reflective and 
Observing Faculties mark 5 or upward, you 
are likely to become a leader among society, 



218 PROF. SEYMOUR'S SCALE 

and if your Motive and Mental Temperaments 
mark 5 or 6, you will be found to be a strong 
man or woman in whatever line you may 
pursue. But if your Observation and Reflect- 
ives mark below 5, you will be apt to be vain 
and egotistical and may often become the 
subject of unpleasant, yet just criticisms, 
because of your undue ambition to shine in 
society. Restrain. (Key to Phren., page 135.) 

5. Full. — You are rather fond of display, 
and have a good degree of self-reliance, are 
ambitious to shine; desire to stand at the head 
of the class in all your undertakings, and you 
are not satisfied with a moderate success in 
business. If Forethought be below 5, and your 
Emotional group above, }^ou will be likely to 
go into extensive speculations; and should 
Justice be below 5, you will be apt to make a 
great display, even upon borrowed capital. 
But with Justice 5 or 6, the Reflectives and 
Observation 5 or 6, and your Emotion down to 
5, you will be likely to manifest a good display 
in business, and with your Selfish Propensities 
5 or 6, you will be apt to be regarded as a 
good financier, general manager or governess. 

4. Average — You are not particularly fond 



FOR READING CHARACTER. 2IQ. 

of display. You seem to be satisfied with a 
moderate success in all of your undertakings. 
You are not inclined to be vain or proud, nor 
have you an overstock of self-confidence. You 
do not often push yourself where your abilities 
might allow you to go, nor are you very sus- 
ceptible to slights from your fellow men. You 
have only a fair share of ambition and are con- 
tent to take a back seat. Cultivate: (See 
Key to Phrenology, page 135.) 

3. Moderate — You lack self-confidence; you 
have very little push in your organization and 
ofttimes allow others to take leading positions 
which of right belong to yourself. If your 
Perfective Group marks below 5, you will mani- 
fest but little self-respect; and if your Selfish 
Propensities mark below 5, you demonstrate too 
little self-confidence to stand up for your own 
rights. You are almost indifferent to praise 
and blame. You care but little for the opinion 
of others and you have but little ambition. 
Cultivate. 

2. Small. — You seem to have but little or 
no respect for the opinions of others and are 
almost altogether wanting in self-respect and 
self-confidence. Cultivate. 



220 PROF. SEYMOUR S SCALE 

JUSTICE. 

7. Excess. — You are altogether too exact- 
ing. You are self-accusing and are apt to 
suffer from remorse when conscious of having 
done wrong, and if your Selfish Propensities 
mark 5 or 6 you are likely to be altogether too 
severe in your reproofs and punishment of 
wrong doings in others. You are set in your 
way and are apt to be very stubborn when you 
consider you are right. Restrain: (See Key 
to Phrenology, page 137.) 

6. Large. — You are disposed to be very 
exact in all your dealings with your fellow men, 
and if your selfish propensities mark 5 or 6 you 
will be very close in making bargains; yet 
you are likely to be strictly honest and will be 
known to be very punctual in the fulfillment of 
your promises. You are likely to be very 
steadfast and reliable, and to be governed in 
all your conduct by a consideration of what you 
may conceive to be right. If your Observation 
and Reflective Groups mark 5 or 6, you will be 
likely to take broad and comprehensive views 
of subjects, and with a good development of the 
Emotional Group you will be apt to contend 



FOR READING CHARACTER. 221 

for universal justice. But with the Reflectives 
and Emotional below 5, and your Selfish and 
Domestic Propensities above, you will be nar- 
rowed in your conceptions of right and, although 
you may be honest in all your intentions, your 
judgment will be so biased as to render you 
unjust in your administrations. You need the 
restraining influence of the Reflective Group to 
prevent remorse on the one side, and broaden 
your sense of justice on the other, so that your 
desire for right may be made applicable to 
yourself and to your fellow men alike. 

5. Full. — You have a good sense of justice. 
You are upright and honest in all your inten- 
tions, firm and reliable, so far as circumstances 
will permit, and you feel very guilty when 
conscious of having done wrong. You are 
disposed to give to others the rights which you 
desire for yourself, but if your Emotional Group 
marks 5 or 6, and your Reflectives only 4, you 
will be apt to be partial to some particular 
faith and to those whose sentiments and ideas 
correspond with your own. If your Reflectives 
mark 5 or 6, combining with your large Emo- 
tional Group, you will be apt to take a broader 



222 PROF. SEYMOUR S SCALE 

sense of justice and, instead of being biased by 
any particular faith or creed, you will be apt to 
recognize the world as one great family and 
your justice and sympathy will be likely to 
extend to all mankind. 

4. Average — You have a fair sense of 
justice and right, but you are apt to be gov- 
erned by expedience. You dislike deceitfulness 
and, if Forethought be below 5, you are likely 
to be frank and bold in your expressions of 
what you consider to be right. With the selfish 
propensities above 5 and the Reflective Group 
below, you are liable to yield to temptations 
and may sometimes resort to extreme, if not 
unjust, measures to further your ends in busi- 
ness relations. Cultivate: (See Key to 
Phrenology, page 136. 

3. Moder ate. --You are rather wanting in a 
sense of justice. With the Selfish Propensities 
and Forethought 5 or 6, you are likely to 
become a victim to temptations, and to practice 
indirect and cunning measures to obtain that 
which is not lawfully your own. You are easily 
led by counter influences; not always reliable. 
You should use your Reason to assist your 



FOR READING CHARACTER. 223 

sense of justice ; try to consider the consequences 
before deciding how to act. Shun temptations 
to evil in every possible manner and try never 
to do to another that which you would not like 
done to yourself. Cultivate, 

2. Small — You have but little sense of 
justice. You seem to have but little or no 
compunctions of conscience for wrong-doing 
and are very unreliable. Cultivate: (See 
section 3, above.) 



EMOTIONAL. 



7. Excess. — You are exceedingly emotional 
and sympathetic. You are easily moved to 
tears. You have strong faith in testimony, 
great reverence for position, are very benevo- 
lent, sympathetic and kind in your disposition, 
and you seem to overrate the future; look ever 
on the bright side of things, and if your 
Reflective and Observing groups mark below 
5, you are apt to build castles in the air. 
Restrain. (See Key to Phrenology, page 139.) 

6. Large. — You have a good degree of 
devotional feeling. . You feel awed in the 



224 PROF. SEYMOUR S SCALE 

presence of the great; have great respect for 
superiors ; reverence for the aged ; for parents 
and those in authority over you. If your 
Reflectives mark below 5, you are likely to 
manifest great fervor in prayer, and to become 
rather too enthusiastic in your religious devo- 
tions; whether you believe in a personal God, 
or a principal in nature. Whether you are a 
Catholic or Protestant, you need the exercise 
of your Reflectives to govern your religious 
emotions, also to regulate your sympathy. 

5. Full. — Your Emotional nature is fairly 
developed. You are not easily carried away 
by any sudden emotional impulse; nor are you 
likely to become very demonstrative in the 
expression of your sentiments. You are sym- 
pathetic and kind; generous with your means, 
and are disposed to give credit to testimony; 
but you need evidence as well as testimony, 
and you are not disposed to live by faith alone. 
You seem to have fair respect for superiors, 
but you are likely to place all mankind upon 
the same platform first, and to respect only 
those who merit your respect. 

4. Average. — You are never very enthusi- 
astic in your demonstrations and are not easily 



FOR READING CHARACTER. 225 

moved by any sudden impulse. If your Per- 
fective group mark above 5, you may be a 
lover of art, and may become devoted to 
music; and you may enjoy its harmony; but 
you do not seem to enter into anything with 
that degree of soul which mark the lives of 
those who are more largely developed in their 
Emotional nature. Cultivate: (See Key to 
Phrenology, page 139.) 

3. Moderate. — You are rather wanting in 
devotional feelings. You seem to lack sym- 
pathy, and are cold and indifferent to your 
surroundings. You are skeptical in matters of 
testimony, and have but little or no respect for 
the position of others. You care but little for 
old established laws and customs, and in mat- 
ters of a religious character you take but little 
or no interest, except it should be to oppose it. 
Cultivate. 

2. Small. — You are almost altogether des- 
titute of emotional feelings. No respect for 
superiors, for the aged, or those in authority 
over you. You are wanting in sympathy and 
belief. Cultivate. 



226 PROF. SEYMOUR'S SCALE 

PERFECTIVE. 

7. Excess. — Your Perfective Group is very 
largely developed. You seem to be constantly 
contriving ways and means of doing things. If 
your Mental Temperament is large you will be 
apt to be a consummate mimic. If your Motive 
Temperament be the largest, then your very 
large Perfective Group will apply to the con- 
structing and operating machinery. You have 
need to restrain your disposition to inventions 
or you are liable to become unbalanced in your 
mental powers. 

6. Large. — Your Perfective Group is well 
developed. You have great powers of construc- 
tion, can copy, and if your Mental 
Temperament be large, you can act your part 
in a drama with considerable effect. You have 
a way of your own of doing things, and should 
be great at inventions. If your Reflective 
Group mark above 5, you will be fond of inven- 
tions and can manifest great skill in that line, 
but if your Reflectives are below 5, and your 
Observation above, you will be better at making 
things after patterns. 

5. Full. — You have a fair development of 
the Perfective Group. You should be good at 



FOR READING CHARACTER. 227 

making things after a pattern and, if your 
Reflectives and Mental Temperature mark 
above 5, you should be good at contriving new 
ways of doing things. Also, you should show 
considerable ability as an actor. 

4. Average. — You have no great degree of 
constructive ability, nor are you apt to manifest 
any great degree of ability to devise means and 
ways of doing things. With a good degree of 
the Motive Temperament, Activity and Appli- 
cation, you may be willing and ready to do 
what you have to perform, providing the work 
is not difficult; but you have but little ability 
to plan. Cultivate. (See Key to Phrenology, 
page 141.) 

3. Moderate. — You have but little perfect- 
ive ability, very little ability to contrive new 
ways of doing things, and are rather awkward 
in your movements. You seem to be blunt in 
your expression and somewhat ungraceful in 
your gait, manners and conduct. Cultivate. 

2 . Small. — You are very deficient in culture. 
You lack gracefulness, have no ability to plan, 
and are very awkward in conduct and action. 
Cultivate. 



228 PROF. SEYMOUR'S SCALE 

REFLECTIVES. 

7. Excess. — Your Reflective Faculties are 
very largely developed. You are altogether 
too abstractive. You should strive to become 
more practical and less philosophical. Restrain. 

6. Large. — You have great reasoning 
power. You delight in tracing the connection 
between cause and effect, and are disposed to 
learn the reason why of things. You are nat- 
urally fond of logic, and if your Perfective 
group mark above 5, you will be found to be 
quite a logician. You take great delight in 
philosophical subjects, and if your Observation 
mark 5 or upward, you should be naturally 
fond of science, and abstract subjects in general. 
If your Selfish Propensities and Observation 
mark below 5, you will be found to be too 
metaphysical to be successful in business. 
Regulate. 

5. Full. — You have a good development 
of the reasoning power as described in para- 
graph above, only in a lesser degree; you are 
naturally fond of reasoning from cause to effect, 
and should be fond of study and philosophy; 
but you are not so much given to philosophizing 



FOR READING CHARACTER. 229 

as to become impractical in business. With a 
good degree of Observation and Application 
backed up by a good development of the Exec- 
utives, your reasoning power may be turned to 
a good account and be made a blessing to 
yourself and to others. 

4. Average. — You are not very remarkable 
for your reasoning power, and you seem to 
gather information more from practical obser- 
vation than from the study of books. You 
are more adapted to a business requiring the 
use of your powers of Observation and Execu- 
tives, than the exercise of Reason. You are 
content to know that things are as they are 
without stopping to consider why they are. 
Cultivate: (See Key to Phrenology, page 
144.) 

3. Moderate. — You have but little power 
to reason from cause to effect. You are not a 
philosopher. You are governed more by your 
external senses than by your Reason, and if 
Forethought mark below 5, and your Selfish 
Propensities above, you are apt to go pell mell 
into things; and if your Emotion mark above 5, 
you are likely to be rather a dangerous charac- 
ter when aroused to anger. Cultivate. 



230 PROF. SEYMOUR S SCALE 

2. Small. — You are very deficient in reason. 
You seem to be at a loss to trace the connec- 
tion between cause and effect, and it is hard for 
you to put yourself down to study, and your 
only salvation lies in your Application. You 
should cultivate you Reflectives by constant 
energy and application to study. Try to learn 
the reason why of things; ask questions, observe 
facts, and make comparisons of things. Try 
to learn the similarity and dis-similarity of 
things. Study Human Nature, and although 
study may be somewhat distasteful at first, 
never give up trying and by so doing you will 
proportionately overcome your defects. 



FOR READING CHARACTER. 23 1 



EXPLANATORY NOTES. 



When a Group is marked in two numbers, 
such as 3-4 or 4-5, both paragraphs referred 
to should be read and a medium will be appro- 
priate. The sign -f- signifies one-third more; 
the — one-third less. 

The numbers used in making a chart indicate 
the relative size of the faculties in the head 
being examined, and differ in each individual in 
proportion to the size of the head. Thus a 
head measuring 24 inches and another measuring 
2\y 2 (the quality of the brain in both being 
equal) although the numbers may read alike in 
both, there will be a marked difference in the 
manifestation of mental ability. 

In reading a chart the person examined should 
always take into consideration the Organic 
Quality and Temperaments. 

In scale from 2 to 7 being small to very 
large, equals 1 to 7 ; 1 being very small, 7 very 
large. 



232 



PROF. SEYMOUR S SCALE 



SCALE FOR MARKING CHART. 





w 

o 

< 

Page 


Page 


w 

< 

OS 

w 

> 

< 

Page 


H 
H 
< 

« 

w 

Q 
O 

Page 


< 
2 
CO 

Page 


Organic Quality 


I 9 I 


191 


191 


192 


I92 






Mental Temperament 


192 


192 


193 


193 


193 






Motive " 


193 


194 


194 


194 


194 






Vital " 


194 


195 


195 


195 


195 






Digestion 


196 


196 


I96 


196 


196 


Circulation 


197 


197 


197 


197 


197 






Breathing Power 


198 


198 


198 


198 


198 






Health 


199 


199 


199 


199 


199 






Activity 


200 


200 


200 


200 


200 






Excitability 


20I 


20I 


20I 


20I 


201 







Combination of Tempera- 
ments 


Mental 
Motive 


Motive 
Mental 


Mental 
Vital 


Vital 

Mental 


Motive 
Vital 


Vital 
Motive 






See Key to Phrenology, Page 


174 


174 


175 


175 


176 


176 



FOR READING CHARACTER. 



233 



SCALE FOR MARKING CHART— Continued. 





CO 

u 

Size in 
Inches 


S CD 
H a 

£H 

Size in 
Inches 


CO 
CO 

w 


W 
Page 


w 

w 
< 

1-1 

Page 


•J 

D 

Page 


w 



< 

> 
< 

Page 


w 

H 

•«! 
K 
W 
Q 
O 

Page 


< 
03 

Page 


Circumference 
of Brain 


















Selfish P. 






202 


202 


203 


203 


203 


204 


Domestics 






204 


204 


206 


206 


207 


207 


Observation 






208 


208 


209 


209 


210 


2IO 


Forethought 






211 


211 


212 


212 


213 


213 


Application 






214 


214 


215 


215 


2l6 


216 


Display 






217 


217 


2l8 


218 


219 


219 


Justice 






220 


220 


221 


222 


222 


223 


Emotion 






223 


223 


224 


224 


225 


225 


Perfectives 






226 


226 


226 


227 


227 


227 


Reflectives 






228 


228 


228 


229 


229 


230 



Color of Complexion Hair Eyes 

Date..„ „ 189 Age Sex 

Scale from 2 to 7. For plus mark -f- For minus mark — 



234 PROF. SEYMOUR'S SCALE 

Summary. 

As a summary of your abilities I would advise that you follow 
one of the tollowing pursuits : 

COMMERCIAL. 



ARTISTIC. 

MECHANICAL. 

LITERARY. 

SCIENTIFIC. 

MARRIAGE ADAPTATION. 

You are adapted to one having Organic Vital 

Temperament , Motive , Mental , 

Color of Complexion , Hair , Eyes , 

Domestics , Selfish Propensities , Observation , 

Forethought , Application , Display , 

Justice , Emotion , Perfectives , 

Reflectives , 

SCALE FROfl 2 TO 6. 



FOR READING CHARACTER. 235 



Explanation of Terms. 

Amativeness, Love between the sexes; desire to marry. 
Conjugality, Matrimony; love of one; union for life. 
Parental Love, Regard for offspring, pets, etc. 
Friendship, Adhesiveness; sociability; love of society. 
Inhabitiveness, Love of home and country. 
Continuity, One thing at a time; consecutiveness. 
Vitativeness, Love and tenacity of life; dread of annihilation. 
Combativeness, Resistence; defence; courage; opposition. 
Executiveness, Force; energy; action. 
Alimentiveness, Appetite; hunger; love of eating. 
Acquisitiveness, Accumulation; frugality; economy. 
Secretiveness, Discretion; reserve; policy; management. 
Cautiousness, Prudence; provision; watchfulness. 
Approbativeness, Ambition; display; love of praise. 
Self-Esteem, Self respect; independence; dignity. 
Firmness, Decision; perseverance; stability; tenacity of will. 
Conscientiousness, Integrity; love of right; justice; equity. 
Hope, Expectation; enterprise; anticipation. 
Spirituality, Intuition; faith; "light within " ; credulity. 
Veneration, Reverence; devotion; respect. 
Benevolence, Kindness; goodness; sympathy; philantrophy. 
Constructiveness, Mechanical ingenuity; sleight of hand. 
Ideality, Refinement; love of beauty; taste; purity. 
Sublimity, Love of grandeur; infinitude; the endless. 
Imitation, Copying; patterning; mimicry; following examples. 
Mirthfulness, Perception of the absurd; jocuseness; wit; fun. 
Individuality, Observation; desire to see and examine. 
Form, Recollection of shape; memory of persons and faces. 
Size, Cognizance of magnitude; measuring by the eye. 
Weight, Balancing; climbing; perception of the law of gravity. 
Color, Perception and judgment of colors, and love of them. 
Order, Perception and love of method; system; arrangement. 
Calculation, Cognizance of numbers; mental arithmetic. 
Locality, Recollection of places and scenery. 
Eventuality, Memory of facts and circumstances. 
Time, Cognizance of duration and succession of time; punctuality 
Tune, Sense of harmony and melody; love of music. 
Language, Expression of ideas; memory of words. 
Causality, Applying causes to effect; originality. 
Comparison, Inductive reasoning; analysis; illustration. 
Human Nature, Perception of character and motives. 
Agreeableness, Pleasantness; suavity; persuasiveness. 



To Prof. Wm. Seymour. 



We, the members of your Psychological Class in the City of Hamilton, 
Canada, feel we cannot allow you to depart from us without giving expres- 
sion to our feelings in a tangible form by presenting this address to you for the 
interest you have taken in us in imparting such knowledge in this wonderful 
science which is intended to uplift and benefit all humanity. 
^4We shall ever cherish and practice what you have taught us, as in it we 
can see Christ, the Bible and everything that is good and noble more plainly 
than ever before, it being one of God's first laws, it shall continue until the 
end of time. 

The power of magnetic healing that you have taught us as one branch of 
this science, and which was practiced by Christ in curing diseases, which we 
value more than money or words can represent. 

We also feel we would like you always to be with us, but knowing you 
have a mission to the world stamped on every side by God's approval, we 
must submit to our visible separation for the present, yet through the Science 
of Psychology we may have many pleasant times together, notwithstanding 
our tangible bodies may be thousands of miles apart, and now we trust your 
life and health may be spared for many years in doing good to other classes as 
you have done this one, and hope the time will soon come when you will be 
with us again ; thanking you again and again on behalf of the class, before we 
say good bye. (Signed) 

W. C. WALTON, 
MISS M. IRVING, 
A. J. EDWARDS. 

Committee. 



Works by Prof. Wm. Seymour. 

Price. 

Memory and its Improvements 10 

Fallacy of Atheism 10 

Miracles of Christ and their Relation to Natural Laws 10 

Courtship and Marriage 10 

Key to Character for the use of Examiners 25 

Unseen Forces 10 

Woman's Rights 10 

Phrenology as a Science t 10 



How to Mesmerize 



HYPNOTISM EXPLAINED. 



By PROF. WM. SEYMOUR, 

PRACTICAL PSYCHOLOGIST. 



BOUND IN CLOTH, $1,00; PAPER, 50c. 



This is a work which fully explains the phenomena of Hypno- 
tism. An invaluable work for lawyers, students, doctors, business 
men, parents and everybody who would improve the conditions of 
mind, or prevent the evil which often arises through the ignorance 
of natural law. 

The work is written in a clear, easy style, and the principles 
set forth so plainly that a child may understand it. 

It explains both the evils and advantages of Hypnotism, 
showing how we may determine when a crime is committed 
through its influence, and how to guard against it. 



